






-<> '' 




• ,-k55^w.o.'^ . o 





^^ 



x^ 



'-n^ 


0^ 


° ( 


■{ 


o^ 


. ^ 


h* 


■^ 


«■ 




o 






o 






-i- 


(> ' 


* '^ /- 


o^ 




^ o^-u^^vj^' ^V- «>>^^ 



■ft- t •. />», ., -^ 







"^ 




4 o 















<J> * o » o 



Field Columbian Museum 
Publication 55. 



/ c 



Anthropological Series. 



Vol. Ill, No. I. 



THE ORAIBI SOYAL CEREMONY 



BY 



George A. Dorsey, 
Curator, Department of Anthropology, 



H. R. VOTH, 
Assistant, Department of Anthropology. 

THE STANLEY McCORMICK HOPI EXPEDITION. 




Chicago, U. S. A. 
March, 1901. 



I 



THE ORAIBI SOYAL CEREMONY. 



George A. Dorsey and H. R. Voth. 



FIELD COLUMBIAN MUSEUM 



ANTHROPOLOGY, PL, I. 




PONOVI KlVA WITH SOYAL AlTAR 



Pl. I. PONOVI KlVA WITH SOYAL AlTaR. 



In the rear is seen the large Soyal altar, under which is piled the corn 
gathered by the four messengers. On top of the corn is a piece of wood, three 
inches thick and about twenty-four inches long, on which are placed two of the 
artificial blossoms, while the other two are fastened to the reredos of the altar. 
Leaning against the corn are four mo7ikohos, by the side of which are two tipo- 
nis. In front of the altar is a sandfield on which are placed the following objects 
in the order named : A crystal tiponi (a quartz crystal inserted into a cylindrical- 
shaped vessel of Cottonwood root), a 7/ionzenkur7i, & pikavikt (a cake three inches 
in diameter and about one-half inch thick, made of white cornmeal and having 
two black lines drawn over it crosswise), a green baho, a pikaviki, a long, single, 
green baho with an eagle breath feather and a stem of grass kivahkivi (Sporobolus 
cryptandrus strictus Scribu) tied to it, a pikaviki, a small crook with the same 
eagle feather tied to its lower and a \ongpuhtavi\.o its upper end, ?l pikaviki. and a 
crook as before. The bahos and crooks are standing in clay pedestals. The 
dark spots on the sandfield mark the places where Loh'ilomai "buried" the 
smoke. At the end of the sandfield near the altar should be four semicircular, 
black cloud symbols, with black lines running up the sandridge denoting rain. 
The drawing does not show these symbols. On each side of the altar are stand- 
ing in clay pedestals two sticks, to which are tied alternately two bunches of 
ktiiia (Artemisia frigida) and 7naovi (Guctteriza euthamiae), and to the top of 
each two turkey wing feathers. The reredos measures 7o>^ inches by ■}>% inches 
by about i inch, the head piece 54 inches by 3 inches by about \% inches, the six 
cross slabs 45 inches by 2 inches by one-half inch. Between the fireplace and altar 
on the floor are the four trays with cornmeal, etc., and the hihikivispi. On the kiva 
walls are fastened the long Soyal bahos made on the seventh day. On the left 
side of the altar in the corner is seen the chief priest, Shokhunyoma, on the 
banquette to the right TaMhoyoma, assistant hawk and bow priest. The drawing 
is reproduced from a photograph, made in 1899. In former years, when all the 
kivas and inhabitants participated, the pile of corn ears on the altar was con- 
siderably larger than the one shown on the plate. 



CONTENTS. 



Page. 

Preface - - - - - - - - - - 7 

Alphabetic notation ------- 7 

Introduction -.--.---- 9 

Soyal kiva --.------ n 

Co-operating kivas - - - - - - - - 11 

Participants -------- 12 

Time and duration of ceremony ------ 14 

Preliminary ceremony ------- 15 

Soyal ceremony proper ------- 16 

I day ------- - 16 

II day -------- 18 

III day ------- - 18 

IV day ..------ 18 

IV day, night ceremonies ----- 26 

V day - - - - - - - - - 28 

V day, night ceremonies ----- 29 
VI day - - - - - - - - - 36 

VII day ------- - 36 

VIII day • - - ■ - - - - - 38 

VIII day, night ceremonies ----- 48 

IX day - - - - - - - - - 51 

The four days after the ceremony - - - - - 58 



ILLUSTRATIONS. 



Plate. 

I Interior of Ponovi kiva, showing Soyal altar, sand field, etc. 

(Frontispiece) .--..- 

II a, Shokhunyoma, Chief Soyal priest; b, Talaskwaptiwa, Star 

priest -------- 

III Various pipes, cloud blower, cigarette and fuse 

IV Chief Priest consecrating bahos ----- 
V Soyal Katcina ------ 

VI Exterior of Ponovi kiva with Soyal natsis in place 
\'\1 Basket trays used in Soyal ceremony 
\'III Soyal sun bahos ------- 

IX Shokhunyoma and Yeshiwa consecrating large bahos 
X Priests around the medicine tray in the war ceremony 
XI Monkohos of the watchers at the Ponovi kiva 
XII a. Woman carr>-ing piki bread: b. Man handing piki bread into 
the kiva ------- 

XIII Set of ceremonial food containers - - . . 

XIV Bow priest as he appears in the night ceremonies 

XV Bent or crook bahos ----- - 

X\"I Soyal bahos --.... 

XVII Soyal bahos .-..-- 
XVIII Small Soyal altar ----- - 

XIX a. Spinning cotton in kiva; b. Messengers gathering corn; c, 
Shield, etc., used by the warrior; d. Woman handing corn 
to messenger ----- - - 

XX Messengers. carr>ing com to the kiva 

XXI a. Priests singing around small altar; b, Soyalmana on kiva 
banquette ------- 

XXII Four messengers on way to spring with ofiFerings, etc. 

XXIII Mastop Katcinas at Ponovi kiva ----- 

XXIV Mastop mask, front view - - - - - 
XXV Mastop mask, rear view - - - - - 

XXVI Oooqoqlom mask, front view - . - - 

XXVII Katcinmana mask --.... 

XXVIII Screen used in night ceremony, representing Muyinwa 
XXIX Soyal altars, screen. Star priest and Pookon 
XXX Field of Soyal bahos - - . . - 

XXXI 05oq6ql6m Katcinas dancing on the plaza 
XXXII Qooqoqlom Katcinas dancing on the plaza 

XXXIII a, Oooqoqlom Katcinas arriving at the village; b, Oooqoqlom 

Katcina "opening" the kiva - - - 

XXXIV Tihus (dolls) of Katcinas ----- 
XXXV Soyal priests going to the house of Soyalmana 

XXXVI Soyal priests throwing presents to the spectators 
XXXVII a. Spectators on the terraces; b. Women attempting to wrest a 
watermelon from a Soyal priest . - . . 



Opposite 
page 



12 

15 
16 
16 

17 
20 
20 
21 

23 
26 

28 
2S 
31 

37 
37 
37 
+2 



43 
43 

44 
45 

45 
45 
45 
48 
48 
53 
55 
57 
58 
58 

58 
58 

5S 
59 

59 



PREFACE. 



The ceremonv about to be described was witnessed by the junior 
author in whole or part during the years 1893, '94, "95, '96, '97, '99 
and 1900, and by the senior author during the years 1-^97 and 1899. 
The description is based chiefly on the observance of the ceremony of 
1897. The observance of 1899 was made possible through the gen- 
erosity of Mr. Stanley McCormick. who has abundantly proved his 
interest in the Hopi on behalf of the Field Columbian Museum. 



ALPHABETIC NOTATION. 



In transcribing Indian words the English pronunciation of letters 
has been followed as far as possible. 

a, e, i, o, u have their continental sounds. 

c between s and sh. 

k very soft, nearly like ky. 

n as ng in long. 

n as ny in canyon. 

q like a deep guttural k. 

a as in care. 

o as in German ol. 

u as in German fiir. 

ii as in fur. 

6 as in for. 



INTRODUCTION. 



Soyalunwu, a winter solstice ceremony, is observed in the six Hopi 
villages of Oraibi, Shumopovi, Shipaulovi, Mishongnovi, Walpi and 
Hano. Observations have been published on the observance of the 
Walpi and Hano performances by Dr. J. Walter Fewkes.* As may 
be noted, there is a wide range of variation between the presentations 
of the ceremony at the East and at the West mesas. 

The Oraibi Soyal celebration is in charge of the Shoshyaltu (the 
Soyal fraternity), the largest religious organization in that and prob- 
ably in any other Hopi village. f In the presentation of 1899 and 
1900, however, not all the members of this order participated in the 
performance, for reasons which it is necessary should be described at 
some length. During the year 1891 representatives of the Indian 
Department made strenuous efforts to secure pupils for the govern- 
ment school located at Ream's Canon, about forty miles from Oraibi. 
This effort on the part of the government was bitterly resented by a 
certain faction of the people of Oraibi, who seceded from Loliilomai, 
the village chief, and soon after began to recognize Lomahunyoma as 
leader. The basis of Lomahunyoma's claim to the chieftainship, while 
somewhat obscure, seems to be the fact that he is the lineal descend- 
ant of Kohkajiwuhti (Spider Woman), the legendary patron of the 
Kohkatrnainu (Spider-clan), said to be one of the oldest in Oraibi. 

The feeling on the part of this faction against the party under 
Lolulomai was further intensified by the friendly attitude the Liberals 
took toward other undertakings of the government, such as allot- 
ment of land in severalty, the building of dwelling houses at the foot 
of the mesa, the gratuitous distribution of American clothing, agri- 
cultural implements, etc. The division thus created manifested itself 
not only in the every-day life of the people, but also in their religious 
ceremonies. Inasmuch as the altars and their accessories are the chief 
elements in these ceremonies, they soon became the special object of 

♦The Winter Solstice Ceremony at Walpi, American Anthropologist, September, 1898 ; The 
Winter Solstice Altars at Hano Pueblo, American Anthropologist, April, i8gg. 

t Every Hopi man or boy is at one time or other initiated into one of the following four fra- 
ternities : Agave (Kwati). Horn (A/tl), Singers {Tataokani) or IVowochimtu {fne.2ii\mg ohscMvt); 
by this membership he becomes a member of the Soyal fraternity. He can belong to any two of 
the above namedfour fraternities, but his initiation into one of them is an absolute condition for his 
membership in the Soyal Society. To other societies, such as the Snake, Flute, Marau, etc., even 
to more than one he may belong, whether he is a member of one of those four fraternities or not. 



lo Introductory. 

controversy, each party contending for their possession; and so it 
came about that the altars remained in that faction to which the chief 
priests and those who had them in charge belonged, the members of 
the opposing factions, as a rule, withdrawing from further participa- 
tion in the celebration of the ceremony. So, as a matter of fact, we 
find to-day that the religious organizations are divided into two oppos- 
ing factions, the performance of any given ceremony being con- 
ducted, with but few exceptions, by the members of either one or the 
other party. The gap has even widened to such an extent that in 
certain instances the withdrawing members have held independent 
performances, even without or with an improvised altar; and in the 
fall of I goo the seceding members of the Wowochimtu'^ fraternity, and 
in January, 1901, the Blue Flute Society, refused to participate in the 
ceremonies at all, an occurrence hitherto entirely unknown among 
the Oraibis. The regular extended Wowochim celebration, one of 
the most important of the Hopi ceremonial calendar, during which 
the initiations into the Wowochim, Kwan, Tao and AM fraternities 
take place, has not been held for many years, owing to this conten- 
tion between the two factions. 

* While some obscurity exists as to the meaning of the term Wo-wochimtii, all information 
thus far obtainable points to the probability that by it is designated the fraternity of gtoism men. 
When the boys have been initiated into this fraternity they are no longer ''boys," but ''young- 
men." The similarity of the name to such terms as Woyd/i/a/n, to grow up, and especially 
Wowoyom (old men), also seems to justify this explanation. During the great Wo-wochim cere- 
mony the initiations into the Agave. Horn and Singers' Societies also take place, the significance 
for all being the same: initiation from boyhood into manhood, and while the Wo-wochimti'i is a 
distinct fraternity, of which the Horn, Agave and Singer men are not members, the latter some- 
times call the initiations into their respective orders in a general way initiations into the 
Wowochimtu, and sometimes call their "fathers"' (sponsors) who put them into their orders 
" Wo'K'Ochim naata" ( Woivochim father). 



THE ORAIBI SOYAL CEREMONY. 



SOYAL KIVA. 



Previous to the year 1900 the Soyal ceremony had been per- 
formed in the Sakawdlanvi (Blue Flute) kiva, which up to that time 
was universally recognized as the Monwi (Chief) kiva, inasmuch as 
the village chief Lolulomai was identified with that kiva. But the 
majority of the members of that kiva became Conservatives, and Lolu- 
lomai with his followers withdrew to the Po/wvi (Circle) kiva, which 
has ever since been denominated by Liberals as the Motnvi kiva, and 
there the Soyal ceremony has since been held. The Conservative 
members of the Soyal fraternity have generally participated in the 
celebration only in an indirect way, to be described later on. In 
1897 they even had an independent performance of their own in the 
Sakwdlanvi kiva with an improvised altar, to which the Liberal fac- 
tion took very serious objection, and even asked in a most urgent 
manner for the intervention of the missionary and of the government 
agent; the ground for intervention being their claim that that fac- 
tion had no one entitled to act as chief priest, and hence the perform- 
ance would be sacrilegious. 

CO-OPERATING KIVAS. 



Inasmuch as the members of certain kivas co-operate to a certain 
extent in the celebration of the Soyal ceremony, their names are here 
given. The part played by them in the ceremony will be described 
in its proper place. These kivas are as follows : 

KivAS (1897).* Kivas (1899).! 

Wikolopi (Fold or Wrinkle). Wikolopi (Fold or Wrinkle). 

Hdrio [Hdno, a Tanoan pueblo). Tdo (Singer). 

Tdo (Singer). Kwan (Agave). 

Haiviovi (Descending). Hawiovi (Descending). 

Katcina (Katcina). Hdno {Hdno, a Tanoan pueblo). 

Kwan (Agave). Ndshabe (Central). 

ChTia (Snake). 

Sakwdlanvi (Blue Flute). 

Ndshabe (Central). 

Ishawu (Coyote). 

* In 1893 all these kivas participated except the Katcina and Isha-wu. 
t In 1900 these six and the Ishkiva participated. 

II 



12 Field Columbian Museum — Anthropology, Vol. III. 

It will be noticed, that, although ten kivas co-operated in 1897, by 
1899 the number had fallen to four, to such an extent had the quarrel 
between the Liberal and Conservative factions grown within two 
years. 

PARTICIPANTS. 



While Loliilomai plays — as will be seen later — a very important 
part in conducting the Soyal ceremony, he is not the chief priest ; this 
office being vested in his elder brother, Shokhunyoma (see PI. II, A). 
These two brothers are assisted by several other men who are also 
called Mommvitu (chiefs), but who in this ceremony perform the office 
of assistant leaders. In 1893 the following acted as leaders of the 
ceremony: 

1 Shokhunyoma, Chief priest, Honau (Bear) clan. 

2 Lolulomai, Hawk and Bow priest, Honau (Bear) clan. 

3 Y^shiwa, Chief Assistant, Pihkash (Young Corn Ear)* clan. 

4 Koyonainiwa, War priest, Honani (Badger) clan. 

5 Talaskwaptiwa, Star priest, Tawa (Sun) clan. 

6 Tanakyeshtiwa, Screen priest, Ishawu (Coyote) clan. 

7 Talahoyoma, Honau (Bear) clan. 

8 Tob^hoyoma, Cloud Blower, Honau (Bear) clan. 

In 1899 the leaders were as follows: 

1 Shokhunyoma, Chief priest, Honau (Bear) clan. 

2 Lolulomai, Hawk and Bow priest, Honau (Bear) clan. 

3 Ydshiwa, Chief Assistant, Pihkash (Young Corn Ear) clan. 

4 Koyonainiwa, War priest, Honani (Badger) clan. 

5 Talaskwaptiwa, Star priest and Sun priest, Tawa (Sun) 

clan. 

6 Tanakyeshtiwa, Screen priest, Ishawu (Coyote) clan. 

7 Talahoyoma, Assistant to Lolulomai, Honau (Bear) clan, 

8 Tob^hoyoma, Cloud Blower, Honau (Bear) clan. 

9 Sikamoniwa, Karro (Parrot) clan. 

10 Talassyamtiwa, Pipmonwi (Tobacco Chief), Tavo (Rabbit) 

and Piva (Tobacco) clan. 

1 1 Lomankwa, Village Crier, Pakab (Reed) clan. 



• The Hopi have many names for corn at various stages of its growth and the term ^iAia 
is not to be confounded with the term shammi; the first being applied to the ear of corn in its 
very early stage of development, the latter to the ear when fully developed. 



Pl. II. SoYAL Priests. 



a, Shokhunyoma, Chief Soyal Priest. 

I). Taliskwaptiwa (who acted as Star priest), in ttie act of depositing a 
prayer offering of cornnieal and nakwakwosis outside of the village. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. II. 




SoYAL Priests, 



Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 13 

The following are the names and clan relationships of the other 
participants in the 1899 celebration : 

12 Honmonivva, Ishawu (Coyote) clan. 

13 Qoyayeptiwa, Tawa (Sun) clan. 

14 Naioshi, Pihkash (Young Corn Ear) clan. 

15 Nakwayeshtiwa, Tavo (Rabbit) clan. 

16 Tawakwaptiwa, Honaii (Bear) clan. 

17 Talassmoniwa, Tavo (Rabbit) clan. 

18 Qotchyamtiwa, Ishatvu (Coyote) clan. 

19 Siyamtiwa, Pihkash (Young Corn Ear) clan. 

20 Lomabuyaoma, Massauwu (Skeleton) and Kokob (Burrowing 

Owl) clan. 

21 Kiwanbenyoma, Massauwu (Skeleton) and Kokob (Burrowing 

Owl) clan. 

22 Tanakveima, Tavo (Rabbit) clan. 

23 Puhumsha, Kukuts (Lizard) clan. 

24 Siletstiwa, Honau (Bear) clan. 

25 Poliyeshtiwa, Pakab (Reed) clan. 

26 Tobeyeshtiwa, Ishawu (Coyote) clan. 

27 Natwantiwa, Ishawu (Coyote) clan. 

28 Qoyanowa, Towa (Sand) clan. 

In addition to the above the following three women participated: 

29 Punnanomsi, Soyal Mana, Honau (Bear) clan. 

30 Nacinonsi, Soyal Mana, Karro (Parrot) clan. 

31 Honanmana, Honau (Bear) clan. 

The following notes on the blood relationship of the participants 
of the Soya! fraternity celebration are here given, as possibly throwing 
light on certain obscure points in regard to the origin, etc., of Soyal- 
anivu. What these relationships signify — if anything — is not at pres- 
ent known. 

Shokhunyoma and Loliilomai are brothers of Punnanomsi and 
Honanmana is their cousin. Kiwanbenyoma is the son of Lolulomai 
and his daughter is the wife of Tobeyeshtiwa. Lomabuyaoma is the son 
of Lolulomai, while the latter's wife's sister is married to Koyonainiwa, 
whose daughter is married to Poliyeshtiwa. Talahoyoma is the nephew 
of Honanmana. Punnanomsi is the wife of Talaskwaptiwa, whose 
brother is Qoyayeptiwa, and his son is Qotchyamtiwa. A sister of 
the two brothers and the two sisters first named is represented by two 
sons, Tobehoyoma and Tawakwaptiwa ; the latter is the husband of 
Nacinonsi, who is the daughter of Lomankwa. Tanakveima is the 



14 Field Columbian Museum — Anthropology, Vol. III. 

half-brother of Loh'ilomai, and is also the father of Puhumsha. 
Naioshi is the father of Nakwayeshtiwa ; Tanakyeshtiwa is the father 
of Siyamtiwa, while his daughter is married to Talassmoniwa. 



TIME AND DURATION OF CEREMONY. 



In 1893 the celebration of Soyalainou extended from December 
nth to 19th inclusive; in 1897 from December 15th to 23d inclusive; 
in 1899 from December 8th to i6th ; in 1900, December i6th to 24th. 
Thus it will be seen that the ceremony is of nine days duration, but 
what determines the initial day has not been ascertained; except that 
it seems to be the sixteenth day after the appearing of the Soyalkatcina, 
who comes on the day following the Wowochim ceremony and erects 
at the Ponovi kiva the Soyal natsi, which remains there four days, when 
it is taken into the kiva. The Soyal ceremony, as is generally the 
case with all Hopi nine-day ceremonies, is preceded by a brief meet- 
ing called BahiUaiou, which in other ceremonies takes place eight 
days before the beginning of the ceremony proper, but in this case on 
the day before. On the morning following this preliminary, the time of 
the principal ceremony is announced by the crier, the announcement 
being called chaalmau or tinapmni. On the occasions of Baholawu a 
few of the more responsible leaders, the number varying from year to 
year, including the village crier, assemble either in some house or 
in the kiva where the ceremony is to be held, make a few bahos and 
nakwaktuosis, indulge in ceremonial smoking and decide upon the 
time of the public announcement of the ceremony. One of the bahos 
and a few of the nakwakivosis here made are delivered over to the vil- 
lage crier, with the instructions that he make the announcement on 
the following morning. The other prayer offerings are deposited at 
various shrines and other places. The crier deposits his bahos in a 
shrine which stands upon the roof of a certain house in Oraibi, from 
which he then announces in a loud voice the time of the beginning of 
the approaching ceremony. From this house all announcements of 
a religious nature are made. The nine days of the ceremony have 
the following names:* 

I St Day, Yiinila (going in). 

2nd " Shiishtala (first day). 

3rd " Losktala (second day). 

* Sometimes, though seldom, the last three days are called as follows: the 7th day, Losh- 
tala (second day); the 8th, Bayish-tala (third day); the gth, Nalosh-tala (fourth day.) 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. III. 




Pipes, Etc. 



Pl. III. Pipes, Etc. 



1. (5w<?7iyA7^/ (cloud blower). 

2. Kopichoki (cedar bark fuse), used in certain ceremonies for lighting a 
reed cigarette. 

3. Chonotki (reed cigarette), used in the Powamu ceremonies for blowing 
smoke on certain Katcinas. It is lit with the cedar bark fuse. 

4. Sakwachono (green pipe), made of greenish stone, used in ceremonies 
only. 

5 to 9. \'arious types of Hopi pipes, used in ceremonies and for social 
smoking. 



Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 15 

4th Day, Bayishtala (third day). 

5th " A-aloshtala (fourth day). 

6th " Shushkdhhnuu (once not anything). 

7th " Piktotokya {piki vci2.V\x\^. 

8th " Totokya (food providing). 

9th " Tikive (dancing day). 

Following the nine-day ceremonies three days are devoted to 
rabbit hunting; on the fourth day a procession, with accompanying 
ceremonies, is made to the house of the Soyalmana. 



PRELIMINARY CEREMONY {BAHOLAWU, BAHO MAKING). 



This ceremony was observed in 1900 only. It took place in the 
Ponovi kiva on December 15th, the day before the beginning of the 
Soxal ceremony proper. The time is unusual, as Bahola7i.ni generally 
takes place eight days before the ceremony which it introduces. 

In the morning Shokhunyoma, the chief Soyal priest, had made 
sixteen nakwakwosis and four Jiikvspiata or piihtavis^ of which he had 
deposited four naktvakwosis and one piihtavi at each of the following 
places: AcJianiali, a shrine north of the village; Nuvatikiovi, a place 
west of the village, called after and representing the San Francisco 
mountains ; Ki7i'aic'ai//iavi, a place south of the village, and Kishiwuu, a. 
place east of the village, bearing the name of and representing the old 
home of several of the Hopi clans, which was located about 60 miles 
northeast of Oraibi. For the Ckaakmonwi (Crier Chief) he made four 
fiaktvakwosis of an unidentified bird called shiwuniti, the feathers look- 
ing somewhat like those of a small sparrow hawk {kele); and it was the 
first time that feathers of the sJiiwuruti had ever been seen used for 
making naktvaktuosis. These nakivakwosis he had placed in a small 
tray with some corumeal for use in the evening. 

About an hour after sundown the following men assembled in 
the Ponovi kiva : Shokunyoma, Sikamoniwa, Talassyamtiwa, Loman- 
kwa, Siyamtiwa, Talaskwaptiwa and Koyonainiwa. It was stated 
that Siyamtiwa, a young man, represented his uncle Yeshiwa, who 
was to play such an important part in the following 6'<?>'a/ ceremony, 
but who had not yet arrived from Moenkope, a Hopi village about fift}^ 
miles from Oraibi. 

When all were present they arranged themselves in a semi-circle 
around the fireplace, Shokhunyoma having before himself on the floor 
the tray with the meal and iiakwak^aosis. All were nude except Koy- 
onainiwa and Talaskwaptiwa.. Shokhunyoma filled a pipe (See PL III) 



i6 Field Columbian Museum-j-Anthropology, Vol. III. 

with native tobacco from which one after the other smoked, the pipe 
making the round in a sinistral circuit and being handed back by the 
last one in the line to Shokhunyoma, who smoked a few more puffs, 
then cleaned the pipe and replaced it on the floor (See PI. IV). He 
then picked up the tray, held it with both hands and uttered a prayer 
over it, after which he took a pinch of meal from the tray, held it to 
his lips and waving it from the six ceremonial directions placed it on 
the center of the tray. He then handed the tray to the next man. 
he to the next, and so on, each one going through exactly the same 
performance as Shokhunyoma. When all were done it was handed 
back to Shokhunyoma who placed it on the floor before him ; again he 
filled the pipe, and all smoked and exchanged terms of relationship in 
the same manner as they had done before. The tray was finally 
handed to Lomankwa, the Chief -Crier of the Liberal faction, who on 
the next morning deposited the meal and nakivakruosis in a small 
shrine on a certain house in Oraibi from which all announcements of 
this nature are made, and then announced the fact that the great 
Soyal ceremony was about to begin. This is the only instance the 
authors are aware of that the crier did not deposit a baho, and when 
the attention of the men was drawn to this fact and the reason was 
asked they said that a baho had been deposited when the Wotvochim 
ceremony had been announced. This, and the fact that on that occa- 
sion the Soyal katcina (See PI. V) appears and brings the Soyal natsi 
to the Ponovi kiva, and the further fact that only those who have be- 
come members of the Wowochim, Kwan, Tao or Ahl fraternities on 
the occasion of the important and complicated Wowochim ceremony, 
can participate in the Soyal ceremony, indicates that there exists a 
close relationship between the Wozvochitn and the Soyal celebrations. 
But just what this relation is will be difficult to ascertain as long as 
the first of these is not studied. As has been stated elsewhere, the 
full Wowochim presentation has not taken place in Oraibi for many 
years, and it is extremely doubtful whether it will ever again be given. 



SOYAL CEREMONY PROPER. 



First Day, Yunfia (going in, Assembling.) 

At sunrise on this day the chief priest, Shokhunyoma, repairs to 
the kiva with his baho-vmkmg outfit, consisting of plume boxes, 
sticks, cornmeal, cotton string, various herbs, and the Soyal natsis 
which he brings from the house of his sister Punnanomsi. A supply 



Pl. IV. Consecrating bahos- 



Chief Piiest Shokhunyoma consecrating bahos by smoking over them. In 
front of him is the tray with bahos, a cup with meal, tobacco pouch, some corn 
husks, etc. On the banquette may be seen some baho sticks, cotton, and other 
paraphernalia. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. IV. 





Consecrating Bahos. 



Pl. V. SOYAL KaTCINA. 



a. Soyal Katcina putting up the Soyal natsi at the Ponovi kiva on the day 
after the Wowochim ceremony. 

l>. Soyal Katcina appearing in the village on the day after the Wowochim 
ceremony. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. V. 




SOYAL KaTCINA. 



Pl. VI. PONOVI KlVA WITH NATSIS. 



In the center are the four Soyal nafsts, on each side the two mashaata (wings) 
and towards the right the stick with the arrow and spear points, which may 
probably be considered to be the natsi of the Kalehtaka or war priest. Near 
the kiva are seen the four messengers, ready to start for the spring with the 
hihikwispiata and potas. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. VI. 








PONOVI KlVA WITH NaTSIS. 



Mar. igoi. The Oraibi Soval Ceremony — Dorsey. 17 

of tobacco and pipes is also provided either by himself or by others. 
Usually by this time other members begin to arrive, the kiva is swept 
and put in order, and the fire is lighted on the hearth. One of the 
first acts, however, performed by the chief priest is the erection of 
the natsi or standard at the Poiiovi kiva.* Those for the Kwaii, Tao, 
and Nashabe kivas are put up also by Shokhunyoma. Generally the 
natsi is inserted in the straw matting at the south end of the hatch- 
way. At the Ponovi kiva, however, it is thrust into the earth roof of 
the kiva just south of the raised hatchway, against which it reclines. 
This natsi consists of four sticks about two feet long and about one- 
half inch thick, to which are tied alternately two flicker-tail and two 
bluebird feathers, making four in all of these feather ornaments. 
(See PL VI.) 

The natsi being erected, cornmeal is sprinkled over it and a small 
pinch is thrown towards the rising sun. Returning to the kiva Shok- 
hunyoma and those present indulge in smoking, in which every new- 
comer joins. This smoking, thus early begun, is continued by one or 
more almost without interruption during the entire day, and in fact 
during the entire ceremony. AH the eight leaders of the ceremony are 
expected to present themselves in the kiva sometime during the day, 
and they usually eat in the kiva in the morning. Other members 
sometimes put in their appearance and begin to participate in the 
ceremon}' from the first day. They are, however, expected to remain 
on the elevated part of the kiva.t 

♦It is put up at the /^ti«(7z/ kiva by the ^o^-a/ Katcina, represented by Shokhunyoma, fifteen 
days before the Soyal ceremony, where it remains four days when it is taken into the kiva by 
Sh6khunyoma and kept there until the Soyal ceremony takes place. Considerable confusion 
seems to exist as to the day when the naisis are put up at the participating kivas. Not only is this 
shown by the notes, taken in the different years, but the information obtained from different men 
differ widely. Sh6khunyoma, to whom an appeal was made for an explanation, says that when all 
kivas still participated, before the split occurred, the natsis were put up at the Monwi (now the 
Ponovi) kiva, and at the K-wan, Tao and the kiva where the ^/z/ (Horn) fraternity were, on the 
first day (yttnna), and at all the rest on the fifth day {naloshtala^,. Since some do not participate 
and this question even causes quarrels in the same kiva, a great deal of irregularity occurs in that 
respect. He says, for instance, that it happened that the occupants of the Kivan and Nashabe 
kivas, where the natsi should have been put up on the first day, informed him that they would not 
participate and so he did not put up the natsi. The day after they notified him that they would 
take part and so he put up the natsi on that day. When asked why the natsi at some of the other 
kivas had been seen before the fifth day he said that they had asked him to put it up sooner. Just 
why this request was made he either could or would not tell, but as he was very willing to e.xplain 
other matters, which seemed to be more sacred and secret, he probably did not know any good 
reason. It is supposed, however, that some of the men in these kivas had to represent certain men 
in the kivas that did not participate and that this necessitated an earlier erection of the natsi. 

t This is always south of the ladder, while the leaders occupy that portion of the kiva 
which is excavated to the extent of about a foot. This portion is surrounded by a wall or ban- 
quette about a foot in height and is considered the sacred part of the kiva in all Hopi ceremoniest 
and is that in which the altar is always erected. Here the chief priest and other leaders have their 
place, the first sitting most of the time in the northwest corner, working, smoking, resting, sleep- 
ing, and here all principal ceremonies and rites are enacted. 



i8 Field ColuiMbian Museum — Anthropology, Vol. III. 

The leaders being thus assembled in the kiva, usually spend only 
a part of their time here during the next three days. After that they 
leave the kiva only upon urgent business, every one eating and sleep- 
ing in the kiva, and above all living a life of strict continence from 
the time they enter the kiva. Their chief occupation on this day is 
the carding of cotton and its spinning into twine to be used subse- 
quently in the manufacture of bahos or prayer offerings. In addition, 
the chief priest at once begins to prepare certain parts of the relig- 
ious paraphernalia to be used on the altar or to be deposited on 
subsequent days in certain springs and shrines. 

Second Day, Sliush-Tala (First Day). 
The natsi, having been carried into the kiva the previous night, 
is again re-erected as on the previous morning. The participants and 
the work performed on this day are essentially the same as on the 
first day. Additional members usually are observed to enter the kiva, 
their first act always being to engage in smoking. 

Third Day, Losh-Tala (Second Day). 
Shokhunyoma continued the preparation of certain bahos to be 
used later during the ceremony, engaged in carding and spinning of 
cotton, etc. Several men were present, but none of them, so far as 
observed, did anything which bore directly on the ceremony. The 
smoking was, of course, continued more or less throughout the day. 
The natsis thus far erected are put up again early in the morning. It 
was found, by repeated visits, that no ceremonies were taking place 
at an}^ of these kivas. In some a few men were present who were 
engaged in smoking and in spinning cotton for making Soyal bahos 
later on ; in the Tao kiva, on one occasion, a number of men were 
engaged in the manufacture of a bridal costume — this, of course, had 
no reference to the ceremony proper. In the Kwan kiva no one was 
present during the day in iSgg. Frequently men were found also in 
these kivas engaged upon work of a private nature. 

Fourth Day, Baish-7\ila (Third Day). 
The natsis were again re- erected as before. At the Ponovi kiva, 
however, an additional natsi was found in place. This consisted of 
a stick twenty-eight inches long and about one-half inch in diameter, 
to the upper end of which were attached twelve flint arrow and spear 
heads. This natsi (see Plate VI) seemed to belong to Koyonainiwa, 
Avho was the chief actor in an extremely interesting ceremony which 
took place for the first time on the evening of this day. On our 



Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 19 

arrival at the kiva it was found that additional members had appeared 
for the first time. All Soyal members had, before leaving home, 
washed their heads in thick suds prepared from the bruised roots of 
the yucca.* 

Koyonainiwa, this morning for the first time, appeared in the role 
of Kalehtaka, warrior, but representing really Pookou, the War God, 
whose duty it is to guard the kiva entrance from the uninitiated. 
Lying on the banquette on the east side of the kiva were a number of 
bags containing roots, herbs, stones, bones, shells, etc., a medicine 
tray and other objects. From a peg in the wall were suspended (see 
Plate XIX) an old war shield, an old sinew-backed bow, two arrows, 
an ancient stone tomahawk, and a bandoleer, in the lower end of 
which are wrapped human intestines, said to have been taken from 
slain enemies of former days. Shokhunyoma had also brought in addi- 
tional ^tz/i(?-making material, the most conspicuous part of which were 
two heavy cottonwood roots, to be used in the manufacture of 
peculiar large bahos, to be described presently, which were made 
during this day. On other occasions these sticks were brought in the 
first day. While the other members were engaged in other pursuits, 
such as spinning, repairing moccasins, smoking, etc., Koyonainawa, 
Shokhunyoma and Yeshiwa had been engaged in making nakwakwosis, 
prayer offerings, consisting of an eagle, hawk, turkey, or other feather, 
attached to a cotton string about four inches long, which, when fin- 
ished, they deposited on the floor in front of them. 

Koyonainawa, having finished four nakwaktvosis, and an additional 
one with a long cotton string attached, called hikvsi ox pi/ htavi (roz.d 
marker), took up a gourd, the five nakwakwosis and some cornmeal, 
and left the kiva. On following him it was found that he went to the 
Lananva (Flute Spring), at the foot of the mesa on the left side. Here 
he uttered a low prayer, deposited the four nakwakwosis at the side of 
the spring, sprinkled them with cornmeal, throwing some also on the 
water; then he filled the gourd vessel and started on his return, depos- 
iting on the footpath, at a short distance from the spring, \h.Q piihtavi, 
upon which he also cast a pinch of cornmeal. He then continued his 
way to the kiva. After arriving he put down the water, smoked, then 
chewed a piece of root, spat into his hands, rubbed his body all over 
and then made a nakwakwosi, which he .tied to a long black eagle 

*For the preparation of the suds the root of the yucca is crushed on the floor with a stone. 
It is then placed in a large bowl which is half filled with water, and is stirred violeritly with the 
hands until it fairly foams over the side of the bowl. This head washing, dsnaya, occurs in many 
Hopi ceremonies, and is undoubtedly a rite of purification. The terra "dsnaya" applied to the act, 
may refer to any ceremonial washing, as, for example, to the bathing of the snakes in the snake 
ceremony. 



20 Field Columbian Museum — Anthropology, Vol. III. 

feather. Then he tied four cotton strings to four shorter eagle feath- 
ers, smoked over them, and finally wrapped them in a corn husk and 
put them on the same tray on which the others had placed their 
bahos and fiakwakivosis. He then wetted a Havasiipai basket (see PI. 
VII), so that it would swell and become water-tight. This basket 
was to be used for the medicine water {nahkuyi) in a ceremony in the 
afternoon.* In the meantime Shokhunyoma and Y^shiwa had made 
certain baJios (see PI. VIII), the former a single baho, consisting of a 
stick somewhat over an inch thick and about fourteen inches in 
length, colored black except for the ends and a small space in the 
center, which were painted green. To this stick, at one end of the 
central green space, he attached different varieties of green herbs. 
On one occasion (1899) four, on another only two herbs were noticed, 
which were ^/6'Z£'/(Atriplex canescens, Nutt), and /'a'd!///('7£'/ (Sporobolus 
cryptandrus strictus, Scribn). He also fastened with these four corn- 
husk packets, containing cornmeal mixed with honey, and finally a 
number of small eagle (in 1899 turkey) feathers. He then attached to 
the other end of the green space a similar number of like objects. 
Having finished this baho he decorated'j' a single green baho stick about 
one-.half inch thick and about sixteen inches long, which he had pre- 
pared earlier in the morning. He then tied to it a long green grass 
stem {kwahkwi), an eagle breath feather, a naktvakiuosi diXid a corn-husk 
packet. He then smoked over the bahos and put them on an old, 
large, flat tray. Next he put the nakwakwosis in three piles, smoked 
and ejected honey from his mouth over them and put them away. 
Y(§shiwa had, in the meantime, made a baho similar to Shokhunyoma's 
and smoked over it. The only difference between the two bahos was 
that the one made by Shokhunyoma is a so-called rmXe baho, the other 
a female. The latter has a facet| {taiwa, face) at the upper end, which 
is generally painted a light yellow-brown color, though sometimes it is 
painted white. Y^shiwa had also made four nakwakwosis and two 

* This tray was used for the first time in 1897, the one formerly in use having been rejected, 
as, on account of its great age, it would no longer hold water. It passed into the possession of Mr. 
Voth, and is now in the Field Columbian Museum. 

tThe term applied to this act is yoskiifa, meaning to clothe, which they also use in the fitting 
of the masks and in the ordinary clothing of the body. 

i It is a curious fact that this marking of the facet indicating the female sex is the very last 
act performed in the manufacture of the baho. The yellowish brown color, which is generally used 
for painting the facet, is called fiavissa. a yellow ochre obtained from the Marble Caflon when ex- 
peditions are sent there after salt, generally once a year. Concerning the method of procuring 
this ochre, one of the Oraibi priests states that prior to the removal of the ochre from the springs, 
two men disrobe, loosen their hair, and standing near the springs they join hands, one stoops down, 
deposits their prayer offerings in or near the spring and then reaches down to the bottom of the 
spring and removes the ochre. The object of the joining of the hands seems to be to hold the man 
from falling into the spring over which he bends. The latter is generally one who gets salt for the 
first time. 



I 






Pl. VII. Ceremonial Trays. 



In the center the medicine tray, used in the war ceremony. Around it four 
trays, used in many ceremonies for throwing the water on the priests at the 
Soyahnana's house on the fourth day after the ceremony. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. VII. 




Ceremonial Trays. 



PL. VIII. SOYAL BAHOS- 



Various large hahos prepared by Shokhunyoma and Yeshiwa and deposited 
in the Tazvaki (sun house) during the last night of the ceremony, where they were 
obtained after they had been lying there different lengths of time. The shrine 
contains very many which are in different stages of decay. At the bottom of the 
plate is shown one of the crooks, standing on the sandfield before the altar, to 
which a long piihtavi (roadmarker) is attached. These objects may be seen in 
the Hopi collection of the Field Columbian Museum. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. VIII. 




SOYAL BaHOS. 



Pl. IX. Consecrating bahos. 



Shokhunyoma and Yeshiwa consecrating the large bahos. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. IX. 




Shokhunyoma and Yeshiwa Consecrating the Large Bahos. 



Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 21 

short puhtavis. In the meantime, the making of the bahos having 
been concluded, the latter swept up the baho refuse and carried it out 
in a blanket and threw it over the edge of the mesa. 

While Y^shiwa was absent on this errand, Shokhunyomagot an old 
hatchet, an old blanket and a pointed stick and placed them on the 
floor. He put on the usual ceremonial kilt and placed the thick and 
the thin long bahos, with their points toward the north, on a fiat tray, 
which he placed on the floor about five feet northwest of the fireplace. 
By the side of the tray he placed a tray of cornmeal and a honey pot 
and sat down on the north side of the tray, with Yeshiwa on the south 
side. He then took a handful of meal, prayed over it and put it on 
the bahos, then he took honey into his mouth and spat on the baho 
tray, and around and about himself into the air. Ydshiwa did the 
same. Shokhunyoma next got up and lighted a pipe* at the fireplace 
and returned to his former position. Both he and Y(5shiwa engaged in 
silent smoking, profound silence being observed throughout the kiva. 
After smoking, Shokhunyoma bathed his hands in the cornmeal, held a 
little to his lips, prayed over it and put it on the tray. He took up the 
tray, sat in a kneeling position, waved the tray up and down and 
whispered a prayer lasting about twelve minutes. (See PI. IX.) He 
handed the tray to Yeshiwa, who (in the meantime having bathed his 
hands in cornmeal) did the same and handed the tray back to Shokhun- 
yoma, who put it down. Shokhunyoma again lit the pipe, Yeshiwa, 
in the meanwhile, having rubbed the meal from his hands on the tray. 
'After both had smoked about eight minutes, they again spat honey 
on the tray and about themselves as before. Shokhunyoma wrapped 
the bahos and the meal in the old blanket, tied a carrying string 
around it and handed it with the hatchet and the pointed stick to 
Lomabuyaoma, who went to a place called Sakzuaska, where he buried 
the bahos, and brought from there the white earth (kaolin) to be 
used later for various purposes in the ceremony. He returned about 
2:45 p. M. 

Shokhunyoma sent Talassyamtiwa with a monwikuru, or priest's 
netted gourd, after water, and he himself took a few nakwakzvosis, 
which he had consecrated by smoking and spitting honey over them, 
and went out and deposited them somewhere south of the village, 
very likely at a Katcin-kihu. Yeshiwa also gathered up his nakwak- 
-(Vosis and left the kiva. On following him, in i8gg, it was learned 
that he went to the shrine of the Kohkanwuhti (spider woman) at the 
south of the village and about half way down the mesa, where he 

* This act in i8gg and igoo was performed by Talassyamtiva. who acted as Pipe Lighter 
throughout the ceremony. 



22 Field Columbiax Museum — Anthropology, Vol. III. 

deposited four of the ?iak7i>akwosis, first sprinkling cornmeal and 
uttering a prayer. Then he retraced his steps toward the village for a 
hundred feet or more, when he turned in toward the face of the preci- 
pice, and at a height of about four feet he removed a loose stone in 
the rock, disclosing a cavity about six inches square, into which, after 
sprinkling meal and praying, as before, he deposited the remaining 
two nakwakwosis on top of those of former years. The stone was 
replaced, prayer was again uttered and he returned to the kiva. Here 
followed an interval of about one hour's duration, during which time 
nothing of importance was done by members in general. Shok- 
hunyoma, however, again took up the making of special bahos, to be 
used later in the ceremony. 

About 3:30 p. M. Koyonainiwa, after having made certain prepa- 
rations for the coming ceremony, put fifteen or more pieces of various 
kinds of roots and two pieces of some light-colored stuff, which was 
probably kov^ndoma (a special kind of kaolin used in various cere- 
monies), into a corn-husk, then sprinkled cornmeal on the floor in 
the northeast corner of the kiva from six directions, and in the center 
he placed a corn-husk ring, on which he placed the before men- 
tioned tray, into which he sprinkled meal from the six directions. 
He next sprinkled a little meal on the floor to the six sides of the 
tray, and on the meal he put stones, at some places stone moun- 
tain lions {tohopkos), which he carefully selected from a pile that he 
had emptied out near by on the floor from an old bag.* To each 
object he now added a number of stones, bones, spear and arrow 
points, etc., and some he threw into the tray; he sprinkled meal into 
the tray as before. He next thrust into each pile a long black eagle 
wing feather, and poured the water that he had previously fetched 
from the spring from a large gourd into the bowl from the six direc- 
tions, beginning of course with north. After this he took the pieces 
of root from the corn husk in his mouth, chewed them, dipping 
repeatedly water from the tray into his mouth, and emptying the con- 
tents of his mouth into the bowl.t 

Talassyamtiwa had in the meantime made three corn-husk ciga- 
rettes;!; and filled a cloud blower {oniatviapi) (see PI. HI, i). Koy- 

* In this selection of the stones there was an evident desire to group them by color accord- 
ing to the six directions, yellow for the north, green for the west, red for the south and white for 
the east, black for the above (northeast), and various colors for the below (southeast). 

t The statement has been made by Lolulomai, and at a time and under circumstances 
■when there was reason to believe that he told the truth, that among the things thrown into this 
bowl is a powder made of powdered human hearts, taken in former times from slain enemies. 
Others have said the same thing, among them old Taliiskwaptivva, though the latter added that 
he believed the supply of such powder was exhausted 

X For all these cigarettes and for all ceremonial smoking only native tobacco is, as a rule, used. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. X. 




SoYAL Priests. 



Pl. X. SoYAL Priests 



Priests around the medicine tray in the war ceremony. The man standing 
is Koyonainiwa, the Kalehtaka, or warrior ; the one holding the spear point natsi 
is Yeshiwa. 



Mar. igoi. The Oraibi Soyal Ceremony — ^Dorsev. 23 

onainiwa put some specular iron, ya/ahaii, into a corn husk and depos- 
ited it to the north side of the tray. He then brought his iiatsi and 
sat down on the banquette in the southeast side of the kiva. Tanak- 
yeshtiwa squatted down before him, pulverized some whitish clay 
called kovc'ndoma in his hands, and wetting his fore and middle 
fingers rubbed them in the powder and made the typical Pookon marks 
on the cheeks, chest, back, legs and arms of Koyonainiwa's body, and 
on the forehead he rubbed red mineral paint {cTitd). He also made 
two marks on the soles of his feet. He then handed him the follow- 
ing objects in the order named, always waving them towards him 
from the six directions: a white corn ear, pair of moccasins, pair of 
ankle bands, knee bands, a buckskin .bandoleer,* stone tomahawk, 
a shield, two caps, bow and arrows, and lastly the natsi. The bando- 
leer Koyonainiwa hung over his shoulder, the shield on his back, the 
tomahawk on his left arm, and one of the caps he placed on his head. 
The bandoleer contains dried entrails of enemies slain in former 
times. Finally, Tanakyeshtiwa rubbed over his nose the black ^o\^- 
der ya/a/iaii irom the corn husk. 

Thus dressed, Koyonainiwa sat down on the north and Yeshiwa on 
the east side of the medicine tray, and Koyonainiwa put the other cap 
on Yeshiwa's head and then sprinkled some meal into the tray from 
all directions, and handed some to Yeshiwa, whispering a few words 
to him. He then handed him the //a/si, waving it from the six direc- 
tions, which Yeshiwa placed into the tray with the arrow points up, 
and held it in that position with both hands during the entire cere- 
mony. (See PI. X.) All present now disrobed and sat down west 
and south of the tray, Shokhunyoma alone remaining in the northwest 
corner of the kiva carding cotton. Koyonainiwa, holding in his left 
hand the old bow, arrows aud an old corn ear, sprinkled a line of 
meal over the //aisi towards and up the ladder, returned and again 
threw a pinch towards the ladder. Then he sprinkled some specular 
iron (yala/iaii) from the corn husk north from the tray along the corn- 
meal road towards the ladder and over the tray as before, and rubbed 
a little of it on the face and under the right eye of Ydshiwa. Talass- 
yamtiwa now handed a cigarette to Koyonainiwa, who smoked four 
times; then he put the cigarette into Y(5shiwa's mouth, who also 
smoked four times; then Koyonainiwa smoked again four times, blow- 
ing the smoke towards the na/si, and then some of those in the first row 
smoked (Talaskwaptiwa, Tobehoyoma, Tanakyeshtiwa, Qoyayeptiwa 
and. Tawakwaptiwa). A short prayer was uttered by Ko}-6nainiwa 

* The bandoleer, tomahawk, shield and bow and arrows show evidence of great antiquity. 
In 1893 a dressed panther skin was used instead of a buckskin. 



24 Field Columbian Museum — Anthropology, Vol. III. 

and the First Soiigvi2,i, sung, in which all participated.* Koyonainiwa 
put four cornmeal lines on the four kiva walls from a small tray con- , 
taining finely ground cornmeal, and threw a little meal four times to J 
the kiva roof above the medicine tray and on the floor. He held in 
his left hand during the ceremony his bow and arrows and an old 
white corn ear. 

Second Song. Koyonainiwa threw a little cornmeal into the medi- 
cine tray from the north side and then on the stones that were lying 
on that side. He then did the same from the west and from the 
other four sides. 

Third Song. Koyonainiwa threw a pinch of meal into the medi- 
cine tray from the north side, took the long black feather from that 
side and forcibly thrust it into the medicine tray, uttering as he did 
so, in a high-pitched voice, the word "pooh." He did the same with 
the five other feathers, each time first circling the feather over the 
stones in the tray. He then withdrew the six feathers from the tray, 
handed them to Talaskwaptiwa, who tied them into a bundle and 
returned them to Koyonainiwa, who beat time with them during the 
remainder of the ceremony. 

Fourth Song. Koyonainiwa poured some water into the tray and 
took all six feathers and beat time with them, dipping them into 
the water and sprinkling occasionally. He then halloed into the 
bowl very loudly: " Haih, aih, aih, hai, hai." He then took the 
feathers into his left hand and stirred the stones and water in the 
tray with the right, and sprinkled with the fingers. All this he did 
six times, each time putting a little cornmeal into the tray before he 
did the stirring. 

Fifth Sofig. Tanakyeshtiwa-j- dipped some water from the medi- 
cine tray with a shell and with it wet the clay which had been placed 
near the bowl. He then took a small lump in one hand and smeared 
a little on the chest and back of each one present; on his own body 
he made additional marks on the upper and lower arms and legs. 
Lolulomai came in during this song, disrobed, combed his hair and 
then smoked. 

Sixth Song. Talasyamtiwa lighted the cloud blower and handed 
it to Koyonainiwa, who blew smoke over the medicine tray and then 
returned the pipe to Talasyamtiwa. He then asperged occasionally 
and also went up the ladder, spat honey and asperged out of the 
hatchway. 



* During the singing Sh6khunyoma ceased working. Lolulomai was absent, having gone 
after wood for the fire. The singing began about 4 o'clock p. M. 

t In 1889 this office was performed by Lomaboyaoma, the son of Lolulomai. 



Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 25 

Seventh Song. Koyonainiwa and Tanakyeshtiwa* stood up, Koy- 
onainiwa on the north, Tanakyeshtiwa on the south side of the medi- 
cine tray. The first put the corn ear which he had been holding in 
his hand behind his belt, fastened the shield to his left arm, took the 
tomahawk in his right hand. The latter took an old stone spear 
point from the medicine tray into his right hand, and in his left he 
held a bunch of feathers prepared by Koyonainiwa during the after- 
noon, and both then danced or stepped with a wagging motion from 
one foot to the other. Tanakyeshtiwa feigned to stab Koyonainiwa, 
the latter holding the shield in front of himself for protection. 
Yeshiwa in the meantime remained in the same position, holding the 
fiaisi in the tray with both hands. The song grew wilder and wilder 
and all at once both stooping down Koyonainiwa beat the floor with 
the edge of the shield, at the same time striking the tomahawk against 
the shield; Tanakyeshtiwa struck the shield with the spear point which 
he held in his hand and all present yelled vociferously. This was 
repeated six times. It was evidently a war ceremony and this was 
the war cry. Then they sat down and Talassyamtiwa handed the 
corn-husk cigarette to Koyonainiwa and he and Yeshiwa smoked, 
Koyonainiwa holding the cigarette to Y^shiwa's mouth, as the latter 
still held the nalsi with, both hands. Some of the others then smoked 
also. 

Eighth Song. Koyonainiwa beat time with the feathers and 
asperged occasionally. Some also smoked, exchanging terms of 
relation: Koyonainiwa calling Yeshiwa ^^ Iwawa,^^ my elder brother; 
Yeshiwa replying ^' Itopko,"" my younger brother. 

Ninth Song. When it is all over, all say '■' kwa-kzvai,'' thanks. 
Koyonainiwa asperged repeatedly. A third cigarette was smoked by 
Koyonainiwa and Yeshiwa alternately. As Ydshiwa still held the natsi 
in the tray, Koyonainiwa again put the cigarette to his lips three 
times. Then each man in the first row smoked four puffs, blowing 
the smoke toward the natsi. Koyonainiwa uttered a prayer, took off 
Y^shiwa's cap, relieved him of the natsi, and rubbed it and Yeshiwa's 
arms and shoulders, dipping his hand first into the medicine tray. 
He then took off his own cap, dipped water to his lips from the medi- 
cine tray with various stones, bones or shells, holding them to his 
heart before replacing them. All then drank of the medicine water, in 
the same manner, some with shells, some with the hand, some dipping 
in only stones and sucking on them and then holding them to their 
hearts, to make, as they say, their heart strong, Each one retained 

* In 1899 this part was taken by Lom:iboyaoma. 



26 Field Columbian Museum— Anthropology, Vol. III. 

a little water in his mouth, took a pinch of the clay remaining on the 
floor and went to his house, where he wet the clay and rubbed a little 
on the breast, back and upper and lower limbs of each member of his 
family. Koyonainiwa, in the meanwhile having removed his war para- 
phernalia, also drank some water, put away the tray, etc., and then 
went to his and his children's homes, where he also applied the clay 
to the bodies of the inmates as already stated. The members returned 
with food to the kiva, where they ate supper. The early evening 
hours were spent in practicing Katcina songs. 

Fourth Day, Continued (Evening Ceremonies). 

During the early part of this evening most of the men are usually' 
practicing some Katcina dance and songs. Some have turtle rattles 
on their right legs and gourd rattles in their right hands. None wear 
masks nor any other Katcina costume, and all are usually barefooted. 
This practicing lasts about an hour. 

At about 9:30 some altar paraphernalia was brought in. Among 
this were two wooden iokwis (cones), six inches high and three inches 
wide at the base, and two pointed sticks ten inches long, to the top 
of which were tied numerous hawk feathers, four small bunches of the 
same kind of feathers hanging downward. These objects are called 
mashaata (wings). Shokhunyoma put a feather into the top of each of 
the cones. Loliilomai put on his ceremonial kilt and daubed his 
shoulders, forearms, legs (below the knee), hands, feet, a small band 
above the knees and his hair with white kaolin. All present crushed 
a small piece of a certain herb between their teeth, spat it into their 
hands and rubbed their bodies with the hands. In meanwhile two 
members of the Kwan (Agave) Fraternity and one of the Ahlox Horn 
Fraternity had arrived and sat down outside, south of the kiva, keep- 
ing watch that no stranger enters the kiva; they had on their usual 
clothes but held in their hands their ?nonkoho*' (chief's staff). (See 
PI. XI.) 

Koyonainiwa had put on his war costume again and was sitting 
in the northeast corner of the elevated portion of the kiva. By his 
side in the southeast corner of the deeper portion of the kiva was a 
pile of moist sand, which had been made during the evening for use 
in the succeeding ceremonies. All the men sat on the floor on the 
east, north and west sides of the deeper portion of the kiva. 

♦Every member of the .Agave and Horn Society, the A'«^womw^ ("Houses Chief,") Cryer, Aholi 
and Aototo, Katcina and a few other persons have a monkoho. This is made for them by their 
sponsor when they are initiated. It is their badge of office, is considered very sacred and is buried 
with them. 



Pl. XI. MONKOHOS. 



Monkohos of the watchers at the Ponovi kiva, who guard the kiva while 
night ceremonies take place in the kiva. The upper three belong to members of 
the Kwan (Agave), the last one to a member of the ^^/(Horn) fraternity. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XI. 




MONKOHOS. 



Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 27 

Lolulomai now took a tray with cornmeal, the two tokwis and a 
small old pkuani (weasel) skin about ten inches long and about two 
inches wide. Stepping to the east side of the ladder he uttered a 
prayer, laid the skin on the aforementioned sand pile, and then drew 
a line of cornmeal from this pile of sand diagonally across and within 
a few feet of the northwest corner of the deeper portion of the kiva;^ 
from there straight southward to within about four feet of the elevated 
portion, where he put down one of the tokwis\ thence he ran the meal 
line at a right angle eastward until it joined the diagonal line; at the 
juncture of these two lines he put down the other tokwi and then sat 
down near the northwest corner of the kiva. Talassmoniwa, who 
shortly before had prepared six cigarettes of corn-husk and native 
tobacco, handed one of these to Lolulomai, one to Koyonainiwa and 
one he took out to the three watchers, Lolulomai's cigarette making the 
circuit. All smoked for about eight minutes and then sang a number 
of songs which Talaskwaptiwa and Tobehoyoma accompanied with 
gourd rattles. The singing commenced at about half-past ten and 
ended at about midnight. Lolulomai then went out but soon returned. 
Talassmoniwa handed one of the three remaining cigarettes to Koyon- 
ainiwa, the other two to the men, to whom was not seen, but in all 
probability one was given to Lolulomai, the other to either Shokhun- 
yoma, Y^shiwa or Talaskwaptiwa. None was this time taken to the 
watchers outside. All smoked about five minutes, then some one 
uttered a short prayer, upon which Lolulomai took the small skin 
from the sand pile, picked up the two tokwis and took all these 
objects to the northwest corner of the kiva. Picking up the two 
before-mentioned hawk mashaata (wings), he went to the east side of 
the ladder and waved them for a few minutes up and down, to a song 
which was sung in a low humming tone by all present. He then 
went from right to left along the whole line of singers touching with 
the mashaata the feet of each singer. Having touched the last one,, 
who sat in the southwest corner of the kiva, he stepped to the west 
side of the ladder, waved the mashaata up and down to the same song 
again, and then went along the line of singers from left to right, 
drawing the mashaata across their knees. He then repeated the act, 
going from right to left, touching the shoulders of the men. Going 
back again he touched the faces; returning again he touched the 
apex of the head of each participant, whereupon he carried the 
mashaata to the northwest corner of the kiva and sat down. All spat 
into their hands and rubbed their arms, legs and bodies. This ended 
the ceremony. Siletstiwa swept the kiva floor and Shokhunyoma took 
in the natsi. All retired for the night, sleeping of course in the kiva. 



28 Field Columbian Museum — Anthropology, Vol. III. 

Fifth Day, Naloshtala (Fourth Day). 

x\bout an hour before sunrise all the men from the Ponovi kiva 
went to a rock about half way down the mesa southeast of the vil- 
lage. Here each one sprinkled a pinch of meal towards the east, 
whereupon Koyonainiwa touched the breast of every man as he 
turned to go back with the spear point jiatsi and Tanakyeshtiwa with 
the hawk mashaata (wings). This sprinkling of cornmeal towards 
the east at early dawn is called '■'kuywato'''' and is performed in almost 
all Hopi ceremonies. The rite was performed in the same manner on 
the three succeeding mornings but was observed only this one time. 

Fasting begins on this day in all the kivas except the Ktuan kiva. 
Some claim that the men in the Wikolapi also do not fast, but that 
was not observed. No meat or salted food is eaten on this and the 
following three days. The leaders in the Ponovi kiva fast all day, 
eating only one meal late in the evening.* 

Shokhunyoma makes the round of the kivas early in the morning, 
putting up a natsi at every participating kiva where he has not 
already done so. This consists of one stick just like the four sticks 
forming the natsi at the Fonovi kiva, only a few inches shorter."]" At 
the Fonovi kiva were noticed for the first time the two mashaata 
standing outside with the Soyal natsi. 

On this day the men begin to assemble in the participating kivas 
except in the Kwan^ Nashabe and Tao kivas, where they are supposed 
to assemble on the same day as those in the Ponovi. All eat and 
sleep in their respective kivas, and the time is spent, up to the eighth 
da}-, in carding and spinning of cotton for use later on, smoking, etc. 

Early in the morning the altar paraphernalia had been brought 
into the kiva. During the day a good deal of cotton twine was spun 
(see PI. XIX a.), to be used later in the manufacture of bahos. Smok- 
ing was indulged in frequently, moccasins were repaired, etc. 

Shokhunyoma finished, among other things, the sixteen short 
single bahos on which he had worked on previous days, also a number 
of longer bahos. All were made of thin sticks, and were used later 
on. They differed from most of the other bahos in having only kiina 

*Such fasting takes place in nearly all Hopi ceremonies and this late meal is brought to the 
kiva on four large trays, containing ;#/^z, on four small ones, containing a kind of mush, made of corn- 
meal and water, and in four small bowls containing a disii of wliich beans form the principal 
ingredient. This set of twelve vessels is used for this purpose only. (See Fls. XII and XIII). 

tThe natsi at the Kwan kiva differed from the others. It consisted of a bent stick to which 
were fastened six feathers, representing the si.K world-quarters. For the north a sikatsi (fly catcher 
or warbler) feather (yellow); for the west a choro (bluebird) feather (blue); for the south a karro 
(parrot) feather (red); for the east z. fiosiwint (magpie) feather (black and white); for the northeast 
(above) an asya (hepatic tanager) feather (black), and for the southwest (below) a toposhkwa 
(unidentified) feather, representing different colors. 



Pl. XII. PIKI Breac 



a. A woman carrying an armful oi piki, the Hopi bread, from one house to 
another. 

b. A man handing a pile of piki into a kiva. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XII. 




PiKi Bread. 



Pl. XIII. Ceremonial Food Containers, 



Set of food containers {nakwahypi) in which food is taken into the kiva for 
the priests, who have fasted all day and then partake of a meal late in the even- 
ing. The large trays are iox piki, the small ones for a kind of mush made of 
cornmeal, and the bowls for stew. None of this food ever contains salt. These 
trays and bowls are used ceremonially only. 





m 



v^-. 




Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 29 

(Artemisia frigida) tied to them, instead of this herb and another 
named inadvi (Ghutteriza enthamiae), and a bluebird feather nakwak- 
wost instead of the usual eagle, hawk, turkey or duck feather. 

A man belonging to the Sand clan was sent after some moist 
sand, which was piled up in the southeast corner of the deeper por- 
tion of the kiva, and then cornmeal was sprinkled over it. 

In the early part of the day some of the men* had made four 
bunches of ten or twelve corn-husk packets, each packet being about 
four inches long and one inch thick at its longest diameter. These 
were called mociata, and were said to contain various kinds of seeds 
and small pieces of various herbs and grasses. Other men, but espe- 
cially Tanakyeshtiwa, made eight artificial blossoms, to be tied to a 
certain screen, which was used in a ceremony later on (see PI. 
XXVIII). These blossoms consisted of a round piece of wood about 
one and one-half inches long and three-quarters of an inch in diame- 
ter. Into this several thin sticks were fastenedf and the spaces 
between the sticks were filled up with twine, which was wound from 
one stick to the other.;]; On the obverse side the sections between 
the sticks were painted in different colors; on the reverse side a line 
drawing of either a cornstalk, watermelon, squash, cloud, etc., was 
made in each section. These line drawings were noticed in the 1899 
ceremony only, but it is more than probable that they were made on 
other occasions as well. 

Certain clay pedestals were also made on this day, to be used 
later in connection with the altar. 

Fifth Day, Night Ceremonies. 
Shokhunyoma had spent the greater part of the day, whether 
working or not, in the northwest corner of the kiva, Ydshiwa in the 
northeast corner and Talahoyoma on the east banquette. In the even- 
ing a good deal of singing was done by the men on the elevated por- 
tion of the kiva, where they were spinning. At about 9:45 a number 
of the men again, as on the previous evening, tied turtle rattles to 
their right leg, took a Katcina gourd rattle in their right hand and 
danced various Katcina dances, accompanying them with Katcina songs, 
mostly those of the Maalo\\ Katcina, in the deeper part of the kiva. 

*In iSgg they were made by Talassyamtiwa (Coyote clan), Tobeyeshtiwa (Coyote clan), Towan- 
imtiwa (Parrot clan) and Massaveima (Rabbit or Tobacco clan) . 

tThese sticks are made from hooks on the fruits or pods of a plant called Tomoala (Martynia 
proboscidia. Miller). These hooks are said to have been formerly tied to certain ba/ios, and, in fact, 
it is stated that in case of great drought they are still so used. The Shumopovis also still use them. 
They are claimed to have special influence over rain clouds. 

Jin 1897 these blossoms had four points, as seen in the illustration; in iSgg, six. 

iJn other years those of other Katcinas. 



30 Field Columbian Museum — Anthropology, Vol. III. 

Only about four or five of the leaders participated. None had on a 
mask or a Katcina costume, as they were simply practicing for future 
dances. This practice lasted about half an hour, after which the 
dancers hung up their rattles and sat down. 

Talaskwaptiwa at once filled the omawtapi and placed it on the 
north banquette. Talassyamtiwa made six cigarettes of pieces of corn 
husk and native tobacco, the length of the cigarette being determined 
by the width of his four fingers. Some one swept the kiva, Lolulomai 
and Talahoyoma put on their kilts, the first also trying a bone whistle 
which imitates the screeching of a hawk, and which was very exten- 
sively used in the ceremony that was to follow. Koyonainiwa, dressed 
in the same costume that he wore in the afternoon, was sitting in the 
southeast corner of the elevated portion of the kiva, close to the pile 
of moist sand which had been thrown up on the previous day in the 
corner of the deeper portion. Soon some one threw a small sprig of 
a cedar (?) branch into the kiva, of which everyone crushed a small 
piece between his teeth, spat it into his hands and then rubbed his 
body with both hands. 

At about 10:30 p. M., Talahoyoma, who had left the kiva shortly 
before, re-entered, being followed by three women, Punnamonsi, Hon- 
anmana and Nacinonsi.* The first two wore an aide, the latter a tiHhi 
and knotted belt over their usual dress. All three held a white corn 
ear, and sprinkled cornmeal on the sand pile. Nacinonsi and Punna- 
monsi were seated on the east banquette, Honanmana on a stone and 
blankets in the south part of the kiva. Kiwanbenoma now gave to 
each woman a small piece of the cedar (?) sprig mentioned before, 
and Koyonainiwa took some object, probably, a piece of a root, from his 
medicine tray, which was standing on the banquette, and put it into 
the women's mouths. 

Talahoyoma now took the two tokwis, the small skin from the 
sand pile and some cornmeal, stood south of the ladder, uttered a 
short prayer, threw a pinch of meal toward the hatchway and another 
on the sand pile, laid the skin on the latter, and then sprinkled a line 
of cornmeal and placed the two tokwis on. the kiva floor in exactly the 
same manner as Lolulomai had done on the previous evening; he then 
sat down. Sikamoniwa handed a cigarette to Koyonainiwa, another to 
the watchers outside, a third to one of the leaders, probably Shok- 
hunyoma, or Lolulomai. All smoked for a few minutes, whereupon 
Talahoyoma left the kiva, holding in his hands four cornmeal balls 
about two inches in diameter. By whom these balls had been made 

*The first is now acting as Soyalmana. Tlie otiier two had been acting in tliat same capacity 
in former years. Tiiis mana changes every four years. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XIV. 




Bow Priest. 



Pl. XIV. Bow Priest. 



Hawk Man as he appears n the night ceremonies. Protruding from the 
knotted belt [wokokwdwa) are seen the two mashaata (wings) mentioned in con- 
nection with the night ceremonies. 



Mar. igoi. The Oraibi Soval Ceremony — Dorsey. 31 

was not learned, but it is believed by Y^shiwa. All waited in silence. 
Suddenly a screeching sound was heard outside as that of a hawk. 
It was made by Talahoyoma, who was answered by the same sound 
by Lolulomai from the kiva. This sound was produced by a small 
bone instrument which was entirely concealed in the mouth. The 
women said "] //«ya<?" (come in.) In a few minutes the same sound was 
heard closer by, and was answered in the same manner. Talahoyoma 
now entered the kiva, holding in his hands the two hawk wings 
described before. (For costume of the Hawk Man see PI. XIV.) It 
was now nearly 11 o'clock at night. Squatting down on the elevated 
portion of the kiva east of the ladder, facing northward, Talahoyoma 
took a ?nashaata in each hand, screeched, and then, as the singing 
and rattling commenced, waved the wings vigorously backward and 
forward to the time of the singing, often slowly raising them with a 
quivering movement after a forcible thrust forward, and occasionally 
ejecting the screeching sound. In a few minutes he placed the 
points of the niashaata on the floor, turned his face, while still remain- 
ing in that squatting position, toward the west, raised the mas/iaaia 
slowly upward with a vibrating motion, screeched and again accom- 
panied the singing with the forward and backward motion of the 
masliaata. This same performance he then repeated toward the south 
and the east, each lasting several minutes, after which the song 
stopped, the women saying ^'Askiuali'" (thanks). Another song was 
soon commenced, during which Talahoyoma descended into the deeper 
portion of the kiva, went around the first cone once and then slowly 
stepped along the diagonal line of cornmeal, always waving the two 
niashaata to the time of the music. Arriving at the end of the line 
(near the northwest corner of the kiva) he placed the two niashaata 
on the floor and left the kiva. He returned in a few minutes and 
squatted down before one of the leaders, who handed him something. 
Just who and what it was could not be ascertained. It is thought that 
he had forgotten to take some cornmeal with him, which Lolulomai or 
Shokhunj'oma now handed him. Outside he sprinkled a line of meal 
from a point about ten yards north of the kiva to the hatchway. He 
then did the same from the west, south, east, southwest and southeast 
sides.* Attention is here drawn to the fact that the last named line 
is sprinkled from the southeast instead of the northeast, as is the case 
in almost all Hopi ceremonies. f Having completed these lines, Tal- 
ahoyoma stood at the far end of the southeast line and screeched. 

*As subsequent investigation showed, these lines had been made in the same manner by TaW- 
hoyoma when he was acting the part of the Hawk priest outside of the kiva shortly before. 

fA similar irre^'ularity was once observed by Mr. Voth in a ceremony of the Kwan fraternity. 



32 Field Columbian Museum — Anthropology, Vol. III. 

Loliilomai answered by the same sound from thekiva, and the women 
said '■'Yunyaa'' (come in). Approaching close to thekiva Talahoyoma 
screeched again, and the same response came from the kiva. He 
then entered, was sprinkled with cornmeal by the two women, went 
to the two mashaata, which were still lying on the floor, sprinkled 
meal on them and commenced raising and lowering his feet in very 
rapid succession, w-hich caused a constant jingling of the bells on 
his leg. After screeching again, he picked up the mashaata and 
changed the manner of the dance. He forcibly put down one foot, 
raised the other one very slowly, then put that down forcibly, etc. 
While he was doing this he slowly raised the mashaata from about 
his knees to above his head, always keeping them in a quivering 
motion. Thus he slowly advanced, screeching at short intervals, 
along the meal line from the place which he had left, moving toward 
the corner near the elevated portion of the kiva, where one of the 
tokii'is (cones) stood, and where the meal line turned at a right angle 
toward the east. Arriving at the /t'/'vi'/ he jumped over it from west 
to east, then back and then east again, and moved on as before. 
Arriving at the other tokzoi, at the juncture of the east, west and diag- 
onal lines, he jumped over it in the same manner as over the other, 
and proceeded along the diagonal line to the place of starting. Here he 
laid down the mashaata, the singing ceased, the women saying Aski^'ali. 
In a few minutes the Hawk priest, facing toward the north, began 
to screech again, stepping very rapidly but remaining at the same 
spot, and at once another song was commenced. Turning his face 
toward the south he again screeched, moved his hands up and 
down, turned toward the north, again to the south, screeched, waved 
his hands up and down and grabbed, with a swooping downward 
motion of the left hand, the mashaata lying on the opposite (east) side 
in front of him. He then repeated this motion with the right hand, 
feigning to grasp the other masliaata. Repeating this same motion a 
second time, he picked it up. With every downward move of the 
hand he ejected a number of shrill, screeching sounds in short succes- 
sion. Having picked up the second mashaata, he raised both of 
them up and down three times, and turned toward the north again, 
then south, screeched, raising and lowering the mashaata in his hands 
as before, turned to the north and again to the south, but now twirled 
the mashaata in the right hand quickly from right to left for a few sec- 
onds, raising it with a sweeping motion upward. This he did four 
times,* keeping up the screeching sound. This twirling and upward 

*0n one occasion the wing was twirled and raised once the first, twice the second, three times 
the third and four times the fourth time. 



Mar. igoi. The Oraibi Soyal Cere.monv — Dorsev. 33 

motion with the mashaata he repeated three times, always first 
turning towards the north for a few minutes. After the fourth time 
he thrust the mashaata behind his belt, raised and lowered both arms 
three times, as a bird would flap its wings, the third time swoop- 
ing down toward the floor as if tr3-ing to pick up a bow, which 
someone had in the meanwhile quietly placed on the floor, by his 
right hand. This he did in all six times, picking up the bow with 
his left hand the sixth time. He repeated the same motion twice 
and picked up, with his right hand, an arrow which had been placed 
on the floor at his left side. Turning north he screeched, held 
the bow and arrow as if ready to shoot, pointing it to the north at 
various angles, and sweeping it several times between the two car- 
dinal points, north and west. (See PI. XIV.) He then turned 
toward the west, repeated the same performance, but now sweeping 
the bow occasionally from west to south. In a few minutes he turned 
to the south, again to the east, repeated the same performance, 
always waving the bow occasionall}- toward the next cardinal point. 
Then taking the bow in the left hand, the arrow in the right, he once 
more turned toward the north, danced a few minutes, swung around 
toward the south, swooped down, passed the bow and arrow from 
behind between his feet, laying the arrow also into the left hand, then 
grasped both with his right hand from the front side, and placed 
them on the floor. By this last performance the exhausting, rapid, 
trampling, stepping dance, which he, the Hawk priest, had kept up 
since he came into the kiva was, for the first time, interrupted for a 
few minutes. It was resumed, however, at once as soon as he took 
the two mashaata from behind his belt, turned north again and then 
south, and then put them down. The women said Askwa/i and he 
left the kiva. 

After a recess of a few minutes Lolulomai, this time being entirely 
nude except the breech cloth, took some cornmeal, left the kiva, 
renewed the cornmeal lines from the north, west, south, east, south- 
west and southeast, and took a position on the last named line about 
ten feet from the kiva, and screeched everything exactly as Tala- 
hoyoma had done before. Having been answered from the kiva, he 
took a position closer to the kiva and, upon the screeching having 
been repeated from the inside, entered the kiva. Here the two iokicis 
had, in the meanwhile, been removed from the kiva floor. Taking 
up the two mashaata he slowly moved around, describing a square, 
in a deeper portion of the kiva, sometimes stepping slowly, sometimes 
tramping very rapidly, in the latter case backward and forward. The 
two mashaata he held in his hands, sometimes holding them over his 



34 FiEM) Columbian Museum — Anthropology, Vol. III. 

breast or to his head, at other times flopping them up and down as a 
bird would flap its wings, and then laying them over the back side of 
his hips, as if imitating the folding of a bird's wings. When he 
flopped the viashaata and performed the rapid, tramping motions, he 
usually screeched. During all these performances the Soyalmana, 
dressed in the white ceremonial robe (Joi/ii), kept close to his heels, 
imitating all his motions, but holding a white corn ear instead of the 
mashaata. Suddenly the Soyalmana sat, or rather dropped down, near 
her seat as if exhausted. Lolulomai danced around the circuit once 
more, then placed the masliaata on the floor, whereupon the Soyal- 
mana resumed her usual place on the banquette. 

After an interval of a few minutes Lolulomai again picked up the 
mashaata^ squatted down near the northwest corner of the kiva and, 
waving the mashaata vigorously backward and forward, worked his 
way slowly toward the sand pile in the southeast corner of the deeper 
portion of the kiva, screeching at short intervals and keeping his 
eyes constantly fixed on the sand pile. All present were singing. 
Having arrived at the sand pile, he thrust the mashaata forcibly into 
it, continued the motions with empty hands, and soon again grasped 
the mashaata. Walking over to the Soyalmana in a stooping position 
and putting the mashaata one after the other on the floor before him- 
self, he squatted down before her, screeched and worked the mashaata 
up and down with a quivering motion, one on each side of the Soyal- 
mana, and touching her with them on the feet, knees, shoulders and 
head. Then moving them slowly downward he touched the same 
portions of his bod}^ but in a reverse order, worked his way back 
again to the sand pile, repeated the same performance there as 
before, walked back to the Mana in the same "on-all-fours" position, 
and there repeated the same performance as before. He returned to 
the sand pile, back to the Mana, again to the sand pile, again back to 
the Mana and once more to the sand pile, whereupon the perform- 
ance and also the singing ceased. Another song was commenced, 
and in a few minutes Lolulomai again worked his way in a squatting 
position from the northwest corner of the deeper portion of the kiva 
towards the sand pile, waving the mashaata and screeching as before. 
When he got near the sand pile he increased his pace, screeched 
more vigorously and snatched from Koyonainiwa with his teeth an old 
small skin which the latter had been waving towards him above the 
sand pile. The skin was said to be that of a piivani and seemed to 
be about the size of a weasel skin, although it could not be identified.* 

* The Hopi say the piwani (which seems to be no other than the weasel) is very quick, and 
when chased into a hole, will work its way through tlie ground and "get out" at some other place 



Mar. 1901. The Oraibi Soyal Ceremony— Dorsev. 35 

Holding the skin bet^veen his teeth, LohUomai worked his way back 
m the same manner to the northwest corner of the kiva, where 
Shokhunyoma took the skin from him, whereupon the song stopped, the 
women saying "y^j-/^7t/a//." 

Lohiiomai at once resumed his performances, squatting down in 
the north part of the kiva facmg towards the north. He held a 
mashaata in each hand with the wooden -points on the f^oor, and 
Tobehoyoma, kneeling before him, blew smoke towards and on him 
from the cloud blower. 

Lohiiomai screeched, arose, another'song was intoned, the Soyal- 
mana jomed and followed him in the same manner as described before, 
and both soon slowly worked their way to the east side of the ladder 
and left the kiva. Outside they were met by Yeshiwa, who stood on the 
east side of the kiva. Lolulomai handed him the mashaata 2.nd. re-en- 
tered the kiva. Yeshiwa at once renewed the six cornmeal lines 
around the kiva that Lohiiomai had previously made, took a position 
on the further end of the line, leading from the southeast corner of 
the kiva, screeched, came closer, screeched again and then entered 
the kiva. It was a repetition of Loliilomai's performance, with the 
exception that Yeshiwa was not answered from the kiva. 

Having entered the kiva, Yeshiwa squatted down on the east side 
of the ladder, screeched, waved the mashaata up and down with a 
quivering motion, then shuffled forward a few steps, moving the 
mashaata forward on the floor with a sliding motion which had not 
been observed before, then waved them upward again as before, and 
so on. The Mana followed him closely in a standing position but 
constantly keeping up a very rapid, trampling step. Thus they worked 
their way toward the northwest corner of the kiva and from there to 
the fireplace. Here they stopped, Yeshiwa sitting down and holding 
both the mashaata in his left hand, the Mana sitting down behind him 
on her seat, which had been placed on the floor about in the center 
of the kiva. The singing ceased. Talassmoniwa handed a cigarette 
to Yeshiwa, one to Koyonainiwa, one to the men, and all engaged in 
dient smoking for a few minutes, whereupon Yeshiwa uttered a 
prayer. Stepping to the east side of the ladder, he held the mashaata 
n his left hand, waved them up and down to a low humming song 
md then went along the line of men from the southeast corner, in a 

.nd escape. Hence the meat of this animal is given to women in labor to facilitate parturition or 
s the Hop. put It, in their quaint way, that the child may come out quickly. Since the /m<z«/ .s 
■etting scarce, an herb is often used for the same purpose and is called pi-wanna (piwani, medicine) 
everal ptwam skins are attached to tlie Aoat (Bow) natsi of the Snake." and of the Antelnnl' 
ocieties. When asked for the ceremonial significance of the pi^ani, a Hopi suggest d 4h 
louds may 'come out' and bring rain quickly." 



36 Field Columbian Museum — Anthropology, Vol. III. 

sinistral circuit, to the southwest corner of the deeper portion of the 
kiva, touching the feet of every one with the mashaata, his own last. 
He then prayed and sang on the west side of the ladder, and went 
along the line in the opposite direction, touching the knees of the 
men. This he repeated three times more, touching successively the 
shoulders and back and apex of each participant's head. All then 
spat into their hands, rubbed their arms, legs and bodies, and the 
complicated night performance was over. It was about half-past 
12 o'clock. 

Sixth Day, Shush Kahiinuu (Once not anything). 

In the morning the Soyal natsi proper only was put up at the 
Ponovi kiva. Before sunrise the men again performed the rite of 
kuiwto (offering of cornmeal to the dawn) as on the previous day. No 
ceremonies took place on this day, but many preparations were made 
for altars and other paraphernalia to be used in succeeding perform- 
ances. Tanakyeshtiwa and Qoyanowa made the eight artificial blos- 
soms to be fastened to a certain screen,"* called Kihii (house), to be 
used during the last night; Shokhunyoma made bahos, crooks, etc., 
for his altar; considerable spinning and much smoking was engaged 
in all day. Talaskwaptiwa prepared two six-pointed artificial blos- 
soms to be attached to the head-dress of the Star priest (see 
PL XXIX). All were very devotional and serious throughout the 
day, talking being done mostly in a whisper only. 

In the participating kivas nothing took place except some cotton 
spinning, and smoking. The fasting was observed in all kivas the 
same as on the previous day. In the evening the usual recess was 
taken for supper, then Katcina songs were again practiced, and from 
10 to 12 o'clock at night the same performance took place as on the 
previous night. 

Seventh Day, Pik-Totoka (/'//'/ making). 

The natsi was up at the Ponovi kiva, as were also those of the 
participating kivas, the same as on the previous day. In the latter a 
great deal of cotton spinning took place on this day, which was inter- 
spersed with smoking. In the Ponovi kiva this was the great balio- 
lawu {baho making) day. The deeper portion of the kiva was swept 
and large supplies of willow sticks, feathers, herbs, etc., w^ere brought 
in. The men, after loosening their hair and disrobing, arranged them- 
selves in rows in the deeper portion of the kiva and all began to 

* In 1897 these blossoms were square, in 1899 they had six corners and the coloring was less 
elaborate. 



Pl. XV. SOYAL BAHOS. 



Bent or crook bahos {Ndlloshkoya), the first baho made for boys by the father, 
uncle or some other relative. It is deposited on the morning of the ninth 
Soyalanwu day with the other Soyal bahos. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XV. 




SOYAL BaHOS. 



Pl. XVI. SOYAL Bahos. 



1. Sun da/io as prepared by the members of the different fraternities. 

2. Sun /^aAo as prepared by the Kwan (Agave) fraternity. 

3. Sun baho like No. i, but with two corn packets, which is a very rare 
exception and may be an irregularity, as the Hopi, to whom it was shown, could 
not offer any explanation about it. 

4. Common double green baho. 

5. Common double green and black baho. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XVI. 




SOYAL BaHOS. 



PL. XVII. SOYAL 8AHOS. 



Consisting of willow sticks to which eagle, turkey, hawk, flicker and other 
feathers are tied. The object in the center shows the condition of these prayer 
offerings a few hours after they have been deposited and when the children of the 
village have converted them into playthings. 



FitLD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL- XVII. 




SOYAL BaHOS. 



Mar. igoi. The Oraiiu Soyal Ceremony — ^Dorsey. 37 

make prayer offerings. Most of these were of the common type, 
consisting of two green sticks with black tips. Also here and there 
a bent baho {rwloshhoya) was made, Avhich is said to be the first baho 
made for a little boy, and numerous makbalios or hunting bahos. 
(See PI. XV.) All the short double bahos had the usual sprig of Arte- 
misea frigida, or Gutterrezia euthamia, and a turkey feather tied to the 
reverse, and a corn-husk packet tied to the obverse side. Most of 
them had a duck feather nakivakwosi tied to them, but it was stated 
that those were substituted by chat feathers in case the maker of the 
baho had no duck feathers. The mJloshhovas, it is stated, also have 
some rabbit fur tied to them. Most of the double bahos, which are 
sometimes also called kao (corn) bahos, were five inches long. In 
addition to these a number of men made a tawa (sun) baho, which 
was essentially the same as the common baho, but was seven inches 
long and had two eagle-feather nakiuakruosis tied to it instead of the 
single duck riakwakwosi. It was stated that this baho was for the sun 
but that one of the last named nakwakiuosis was for the moon. (See 
PI. XVI.) The number of bahos made by the different men varied very 
much, but most of them made from eight to twelve. Two, it was 
noticed, had made even-fifteen. Almost all bahos had black tips, except 
one made by Koyonainiwa which had green. Tanakyeshtiwa's "males" 
were entirely black, "females" entirely green; in his five-inch baho both 
male and female were green with black tips. Punnaoniwa had two 
four-inch green bahos with black tips. Shokhunyoma had one pair 
entirely green and a number of five-inch bahos; Naioshinima and 
his son had each one pair of yellow [pawissa], Kiwanwahtiwa also two 
yellow. The water for mixing the paint was taken from a small bowl, 
after whistling into it with a small bone whistle. Many of the men 
I v;ore kilts. When the short double bahos were finished, they were 
placed on trays in the north part of the kiva. The kiva was swept 
and very many tiakivaktvosis were made and fastened (3, 4, 5, 10, etc.) 
to willow sticks and different grasses of various lengths. These are 
the typical Soyal bahos. (See PI. XVII.) Other nakzvakwosis were tied 
to the ladder (to prevent accident) or given to friends to be put in a 
house, corral, to be tied on a dog, horse, etc. Hundreds of long 
Soyal bahos were made. When they were finished they were put on 
pegs on the kiva walls and again the kiva was swept. A large number 
of fiakwaktoosis were also made for many different purposes, as will be 
explained more fully later on. Now and then a man handed one or 
more to another man saying: this is for your boy, burro, peach tjees,* 

* For the peach trees owl feathers are used, as the owl— as also the Owl Katcina— is said to 
have special influence over the growth of peaches. 



38 Field Columbian Museum — Anthropology, Vol. III. 

house, or chicken house. The bahos and nakwakwosis that were fin- 
ished were placed on the floor, a little honey was spat on them, then 
the maker smoked over them, and finally they were tied in a little 
bundle and hung up on the kiva walls for use on the morning of the 
ninth day.* 

In the evening of this, the 7th day, an interesting piece of relig- 
ious paraphernalia is made in all kivas, the so-called " hi/iikwispi," 
meaning: something, or the object to breathe on. These objects 
are made in the following manner: A cotton string is tied to the point 
of a corn husk, drawn along the husk and fastened to the stub end. 
About a foot awa}' another husk is fastened in the same manner 
and then another, four in all. At the point end of every husk is 
also fastened an eagle uaJnuakwosi. Another string, the length of 
which is from the point of the middle finger to the middle of the 
throat, is then fastened to the last husk and at the end of this string 
is fastened an eagle breath feather and a feather of one of each of the 
following birds: taK'aniana (oriole), choro (bluebird), kat^ro (parrot), 
posiwuu (magpie), asya (hepatic tanager ?) and /6'/c;j-//X'7i'(i' (unidentified). 
These feathers are supposed to be used but are sometimes substituted 
by others if anyone is out of one or the other feather. The (red) 
parrot feather is the ceremonial feather for the south, but since these 
feathers are very scarce now, other red feathers are substituted, 
especially a small red one from the head of a species of the qoqopi 
(chat). 

When the hiliikioispi were done, the four husks were placed one 
into the other, tlie long string folded into the upper one and they were 
then put away for use on the following morning. Occasional!}' someone 
who was away on this day, will prepare his JiUiiktvispi early the next 
morning. Not every occupant of the kiva makes one, but several men 
sometimes use the same liiJiikwispi the next morning. There seems 
to be no rule as to who makes one and who not. It seems some 
make them one, others another year. 

Eighth Day, Totoka (Food providing). 

Early in the morning the offering of meal to the dawn [kuizcato) 
took place as usual. In the Wikolapi and Kivan kivas, where no 
fasts were observed thus far, the men fast all day but eat a sumptuous 

* The people in the Sak-walanve kiva also had a separate ^'oj'f?/ ceremony in 1897, which 
irritated those in the Ponovi kiva very much. There also bahos were made, very much the same 
as in the Ponovi kiva, only all were dark green, so far as could be seen, and some were not deco- 
rated. Here also not all had kilts on. Every one smoked over his bahos and then spat honey on 
them. 



Mar. igoi. Thi; Oraihi Soval Ceremony — Dorsev. 39 

meal in the evening. Again all natsis are put up on this day. One 
of the first acts of Shokhunyoma is to carry the long, thin black baJios 
that he has made during the previous days to the participating kivas. 
Arriving at a kiva he takes a position on the east side and utters a 
short "■hov.'"'' Having been answered from the inside he says, "/ 
hovam ktuusJiuxaa'" (come, get this), whereupon someone from the 
kiva comes up the ladder and receives one of the bahos, which he 
sticks into one of the side walls of the kiva, and upon which are hung 
the Jiihilnaispi as soon as they are all in, as will be described more 
fully presently. Shokhunyoma then makes the round of all the partici- 
pating kivas, leaving in each one of the bahos. 

At about this time, just when the sun is rising, the men who have 
prepared the hiJiikivispi in the different kivas, take them and put some 
cornmeal and corn pollen into the upper husk and then leave the 
kiva. Outside the messenger first holds the hihikwispi\.o the rising sun 
and says, "■/ aohiki'sim'" (breathe on this). He then runs, if married, 
first to his own house, stands outside and says, '■'■hov:''' his wife 
comes out and he hands her the hihik-ci'ispi, saying, '■'I hovam aohikv- 
soyaa'''' (you breathe on this). She takes it into the house, all breathe 
on it, whereupon she returns it to the messenger. He then goes to 
his parents' house, where the same thing is repeated. If he be an 
unmarried man, he goes there first. From here he runs to the house 
of his "sponsor" or "godfather," i. e., the man who has initiated 
him into one of the secret fraternities and whom he calls "father.'' 
Here the same performance is gone through, but here he receives a 
present consisting of some food, generalh' a roll of ///'/. From here 
he proceeds to the different homes of the women who belong to the 
same clan to which his godfather belongs, and who are his '■'■kaamii " 
(aunts). At each place he receives the same gift after the perform- 
ance. Next in order are the houses of his clan relations, where, how- 
ever, he does not receive any presents. He then returns to his kiva 
and suspends the hiJdkwispi on the aforementioned baho in the wall, 
letting the meal and corn pollen drop on the floor near the wall. 
Sometimes, however, another man takes the same hihiktvispi., puts 
fresh meal and pollen in and uses it in the same manner. When two 
messengers pass each other on the street each one breathes on the 
hihikwispi of the other. When all are done, one of the men (any 
one) takes all the hihikiuispi, hangs them over his left shoulder and 
takes them to the Ponovi kiva, takes a position east of the kiva and 
says "■ hov.'^ Being recognized from the kiva, he sa3'S, '■'I /loram 
ktviishuyaa " (come get this), whereupon one of the inmates comes 
and gets the bunch and fastens the baho on which it hangs in the kiva 



40 Field Columbian Museum — Anthropology, Vol. III. 

wall with the others, to be disposed of as will be explained later on. 
It is stated that this ceremony with the hihikwispi is a charm or 
protection against any sickness of the respiratory organs (sore throat, 
coughs, etc.). 

On this day both altars are erected in the PonoviV\v2i, and so the 
day may properly be called the most important of the nine ceremo- 
nial days. Very little talking and laughing was done, and hardly 
anyone spoke above a whisper throughout the day. It was noticed 
that a few men who indulged in a little laughing were promptly called 
to order by Loliilomai. All the leaders had washed their heads in 
yucca root suds in their houses, after which they came to the kiva, 
and while the hair was drying indulged in smoking. 

North of the fireplace were lying some altar paraphernalia, vto)i- 
kohos, tiponis, a crystal tiponi, etc. Y^shiwa, Lomankwa and Talass- 
yamtiwa soon made a number of nakiaakioosis. Yeshiwa took his and 
went after water. What the others did with theirs was not observed. 
The two latter soon prepared some paints, taking the water for mix- 
ing them from a small bowl into which a man whistled with a bone 
whistle all day, imitating the warbling of a bird; when one man was 
tired he was relieved by another. 

Koyonainiwa's war paraphernalia was hanging on the wall; the 
stones, herbs, etc., were lying in the corner on the banquette. Shok- 
hunyoma was the only one having a kilt. He placed a tray with baJios, 
which had been made the previous day, with altar paraphernalia 
north of the fireplace and he and one or two others smoked over them. 

Qoyannowa brought dry and moist sand for the altar. Shokhun- 
yoma gave him some cornmeal and a few 7iakivakwosis and sent him 
after clay, which Lolulomai mixed with water, to be used on the altar, 
in 1897. 

In the Sakwalanvi kiva also balios had been made and put away, 
and from the walls were also suspended some hihikwispi ; on the east 
wall was seen one, on the west side four bunches, suspended from 
black, long bahos as described before. On the north banquette were 
four natciata, some iiionkohos, a monivikru, some altar paraphernalia, 
artificial blossoms made of cotton twine, and iiakwakiuosis which were 
made of different kinds of feathers. YviX^x^ PonoviVw^. Shokhunjoma 
got the paraphernalia read}^ for the large, Yeshiwa for the small, altar. 
Near the fireplace were lying four sihuata (blossoms) which had just 
been made by Lomankwa and Talassyamtiwa. They were about four 
and one-half inches square,* each having a nakwakwosi tied to each 

*In i8gg and 1900 these blossoms were hexagonal instead of square, and the coloring: was less 
elaborate. On the reverse side were pictured, 'in line drawings, clouds, frogs, squashes, corn- 
stalks, etc. 



i 



Mar. 1901. The Oraibi Soyal Ceremonv — -Dorsey. . 41 

corner. Later they were fastened to a stick about a foot long and 
placed on top of the corn ears in the altar, the blossoms appearing in 
about the center of the altar.* Tobeho3ama (in i8gg Talassyamtiwa) 
and Lomankwa soon formed the clay which Loluamai had, in the 
meanwhile, been mixing, into four pedestals or stands, two for the 
iiprights of the altar frame (about ten b)' twelve inches large), and two 
for the standards, to be described later (about five by eight inches 
large). All four stands were tied with yucca leaves. Lolulomai, Sik- 
amoniwa and Talahoyoma, occasionally assisted by others, put up the 
altar frame, after which Lolulomai made a sand ridge about four 
inches high between the two reredos, and in front of the frame a sand - 
field, consisting of a layer of moist sand about one and one-half 
inches high, thirty-two inches long and of the same width as the altar 
frame. Into this he made about twenty-five holes, blew into each a 
puff of smoke from a common pipe and then closed it up, making and 
closing up one hole after the other. It was evidently a "planting " 
of smoke. After he had blown some smoke over the field in general, 
he handed the pipe to Talassyamtiwa, who said " Inaa'' (my father), 
being answered by ^' ItW (my child). After this Lolulomai made six 
black semi-circles, representing rain clouds, between the reredos and 
in front of the sand ridge, from which a number of lines were running 
up the ridge. These lines represent falling rain. Koyonainiwa tied 
the four large turkey feathers that he brought in the morning into 
two pairs; then he assisted in making the before-mentioned pedestals. 
In the south end of the kiva some made nakzvakwosis, some bando- 
leers of 3^arn, etc. Whistling into the little bowl continued almost 
incessantly. 

At about II o'clock Nacinonsi, Tawakwaptiwa's wife, came in and 
sat down on the east banquette. About thirty minutes later Lolulo- 
mai's and Sh6khun}oma's sister, Punnanomsi, came in and dressed 
Nacinonsi,! who was again to take the part of the Soyalmana. In the 
south part of the kiva four young men were dressing up, painting the 
hands and legs white, a band above the knees, one around the body 
and another over the chest and back. By this time the partici- 
pants in the ceremony, the leaders first, began to bring corn ears of 
various colors tied together with yucca leaves, three, four, five, six 
ears in a bunch, which were piled up under and behind the altar frame 



♦Sometimes only two blossoms are placed on the corn ears and one is fastened to each of the 
two reredos of the altar frame (see Frontispiece) . 

fShe was dressed in a common dress, around which was tied the white knotted belt {-woko- 
k-Wii7va\. Over this she wore the red, white and blue blanket {aole), and over this the embroidered 
ceremotdal robe {ioihi) . In her ears she had the square turquoise ear pendants {nahkaala) that are 
worn by the Hopi maidens. On the feet she wore the usual women's moccasins. 



Pl. XVIIl. The Small Soyal Altar. 



I. A stick 34 inches long, to which is attached a turkey feather and two 
oblong wheels 3x4^ inches large. 

2-5. Four sticks, 26 inches long, to which are tied alternately four pair 
of flicker and bluebird feathers. 

6. Reed arrow used by the Bow Priest in the night performances. 

7. Old bow, used same as above. 

8-9. Tokwis (cones) used in the night performances. 

lo. Yeshiwa's tiporti. 

11-12. Gourd rattles, used in the altar ceremonies. 

13. Medicine bowl. 

14. Tray with cornmeal. 

15. Sticks from 16 to 18 inches long; to the middle of each stick is tied a 
nakwakwosi and to one end a string with a small feather attached to it. 

The sticks are thrust into a pile of sand on which are placed about four small 
skins of an unidentified animal. 



riELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XVIII. 




The Small Soyal Altar. 



PL. XIX. 



a. A Hopi spinning cotton in the kiva. 

b. Four messengers from the Ponovi kiva gathering corn to be consecrated 
on the altar during the ceremonies of the eighth day. 

c. Shield, tomahawk, bow and arrows and bandoleer, used in the war cere- 
monies by the Kalehtaka (warrior), Koyonainiwa. 

d. A woman handing corn to one of the corn gatherers. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XIX, 




Pl. XX. Corn Gatherers. 



a. Corn gatherer carrying a tray with corn ears. 

b. Corn gatherer handing a tray with corn into the Pouovi kiva. In his left 
hand is seen one of the Soyal natsis, of which each one of the four gatherers has 
one. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XX. 




Corn Gatherers. 



Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 43 

daubed with white kaolin. They now waited. Shokhunyoma, Tal- 
asskwaptiwa* and Tobehoyoma sat down before the large altar and 
smoked, then spat hone\' on the altar and into their hands and 
rubbed their bodies. On the floor before them was a tray with many 
dahos. The first two then rattled, Tobehoyoma sprinkled meal and 
corn pollen all over the sand field and along the line of objects which 
stood on the field in front of the altar; there was no singing. In 
about half an hour the rattling ceased, one of the three men blew a 
bone whistle towards the altar, whereupon all three smoked from a 
pipe that had been handed to them by the pipe lighter and then sat 
in silence. The four young men had in the meantime completed 
their costumes and at about 1:15 they started out. Before ascending 
the ladder, each one, holding to a round, laid down on the ladder as 
it were, and went through the motions of cohabitation. Each one 
had a tray and outside took one of the four natsis (see PI. XIX b and 
d) and they then ran through the village and gathered from the in- 
habitants of the village such bundles of tied-up corn ears as have 
already been described, and brought them to the kiva, where they 
were taken in by other men and piled behind the altar, the same as 
those that the participants of the ceremony had already brought in. 
The whistling into the little bowl still continued. 

In the Sakwalanve Vwci. they had, in 1897, in the meanwhile also 
made a small altar consisting only of a small sand picture, covered 
with cornmeal, on which were drawn some black cloud symbols, two 
eight-pointed blossom symbols also being placed on it. North of the 
sand field corn was piled up. Three mo/ikohos, a tipo7ii and the small 
crooks and bahos as in the Pouovi kiva made up the altar. On the 
floor were standing about twenty travs (various sizes) with cornmeal, 
which was placed on several trays west of the altar, and some on one 
that was standing north of the fireplace and on which were h'ing four 
i chochokpiota or black single prayer sticks, and a number of small corn- 
husk pouches (like those on bahos). 

In the Po)wvi kiva, Yeshiwa had finished the small altar in the 
j southwest corner of the deeper part of the kiva. The three men 
I (Shokhunyoma, Talaskwaptiwa and Tob^hoNoma) had kept their places 
before the large altar while the four messengers carried in the corn; 
this was taken down the ladder by some young men but carried to the 
altar by TelahoNoma and Sikamoniwa. (See PI. XX). When the corn 
was all in, the messengers disrobed and the three men left the altar. 
At about 2:15 p. M. all went to their houses and each got a small tray 

* In 1899 Sikamoniwa. 



44 Field Columbian Museum — Anthropology, Vol. III. 

with cornmeal, some of which was put on four larger trays or potas, 
which had been placed in a row north of the fireplace by Shokhunyoma. 
In the center of each tray was planted a bunch of the corn-husk pack- 
ets {inosiata) which was prepared on the fifth day, and around this 
were thrust into the meal four of the thin black chochakpiainu that had 
been prepared by Shokhunyoma on the previous day. Between and 
beside the trays were placed the hiliikivispi already described. (See 
frontispiece.) At about 3:45 the four messengers who had gathered 
the corn dressed up again, and, after some measuring and comparing 
of their sizes, assumed a position north of \.\\& potas. The men who 
had arranged themselves around the small altar were silent but the 
whistling into the bowl was continued. The ceremony around the 
small altar commenced at about half-past two o'clock. Y^shiwa, who 
had built the altar, was evidently the leader; with him were Talask- 
waptiwa, Tobehoyoma, Talahoyoma and Shokhunyoma. 

At about 3:15 two men from the Ktvan kiva, Lomaushna and Tan- 
akhoyoma (of the Kwak-d<antu order) came into the Ponovi kiva, 
sprinkled meal towards the altars and then sat down on each side of 
the ladder, putting one arm around the nearest ladder pole. They 
were in full ceremonial dress kilt, sash, fox skin, beads, etc., and 
each had a moiiko/io with three bells in the left hand. Talassyamtiwa 
had prepared a number of cigarettes, of which he handed one to the 
four men sitting around the small altar, one to the X.-^o Kwakwantii 
and one to Koyonainiwa, who had in the meanwhile dressed up and 
sat down close t-o the wall southeast of the ladder, holding the bow, 
arrows and tomahawk in his hands to guard the kiva entrance. At 
this time two more women came in, Puniianomsi (Lolulomai's sister) 
and Honanmana (wife of Kuktiwa), and after sprinkling meal towards 
the altar sat down in the south end of the kiva; Nasinonsi was still 
sitting at the east end of the kiva on the banquette, the place that 
she occupied when she came in. She was dressed up at about noon 
as previously noted. (See PI. XXI /;.) 

The singing and rattling at the small altar had, as stated before, 
commenced after all had sprinkled meal at the four trays, small altars, 
etc. (See PI. XXIa.) Talaskwaptiwa and Talahoyoma had rattles, 
Tobehoyoma asperged,* while Y^shiwa and Shokhunyoma had noth- 
ing. The four messengers, who had been standing south of i\\Q. potas 
a little while, took them up as soon as the singing and rattling at the 
altar commenced, hung the four bunches of hihiJnvispi over the left 
shoulders and, after going around in a circle in a peculiar manner 
four times, left the kiva, walked round the outside four times and then 

*In 1899 Tobehoyoma rattled and Taldhoyonia asperged. 



Pl. XXI. Priests — Soyalmana in Kiva. 



a. Priests singing around the small altar. To the left on the banquette is 
seen the man whistling into a bowl with a bone whistle. 
h. The Soyalmana on the east banquette of the kiva. 



FIELD COLUMBIAN MUSEUP 



ANTHROPOLOGY, PL. XXI. 




PL. XXI 



The four messengers on their way to the spring with the cornmeal 
offerings, hihkwispiata, etc. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXII. 




The Four Messengers on Their Way to the Spring with the Cornmeal Offerings, 

HiHKwispiATA, Etc. 



PL. XXIII. 



The Mastop Katcinas at the Ponovi kiva. 



■FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXIII. 




The Mastop Katcinas at the Ponovi Kiva. 



PL. XXIV. Mastop Mask. 



Front view. The bent marks on the forehead {iokivdita) are said to repre- 
sent the nine ceremonial days, the dots over the eyes {chochookam) the Pleiades, 
those on the cheeks [hotcmkamu) the dipper. To the top of the mask are tied 
some feathers and red horse hair, to the sides, representing the ears, some corn 
husks, and to the base a wreath of dry grass. 



lELO COLUMBIAN MUSEUW. 



ANTHROPOLOGY, PL. XXIV. 




Mastop Mask. 



Pl. XXV. 



The Mastop mask, rear view. The drawings represent frogs. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXV 




The Mastop Mask, Rear View. The Drawings Represent F 



ROGS. 



Mar. 1901. The Oraibi Soyal Ceremony- — Dorsey. 45 

departed to deposit the potas in the large spring {LTmanva) west of 
the mesa (see PI. XXII). Here they went round the spring from 
right to left four times, then descended about half way into the 
large spring or well, went around on one of the terraces again four 
times, then thrust the long baho sticks, with the attached hihikwispi, 
in the wall on the north side, where many similar objects may be 
seen in all stages of decay. After this they removed a stone from the 
wall on the west side behind which an opening was disclosed. Into 
this they threw the bunches of corn-husk packets {jnociatd) and 
the black chochokpiata. The cornmeal from the potas they had 
thrown, by small pinches, against the stone wall on the north, west, 
south and east sides as they circled around. After this they returned 
to the kiva. Here, in the meanwhile, two Mastop Katcinas had 
appeared outside (see PI. XXIII). They had been dressed up in the 
Kwiin kiva and were painted black with white marks of hands all 
over the body; they wore as a kilt some old skin, and had a dry grass 
wreath around the neck. The masks (see Pis. XXIV and XXV) were 
black with white dots over the eyes and on the sides, white hook- 
shaped marks all around the forehead; corn-husk pendants tied to the 
sides of the mask representing the ears, eagle feathers and red horse- 
hair on top and two drawings of frogs in white on the back side. On 
one side they had tied to the belt a bunch of cow hoofs. They began 
running among the spectators outside the kiva, taking a hold of a 
woman from behind here and there and going through the motion of 
copulation, then they would run to the kiva, do a great deal of talk- 
ing in a disguised voice and then run to another crowd and go 
through the same performance. Soon they entered the kiva, where 
they sat down to the east side of the ladder. Each man, except those 
around the small altar, now sprinkled them with cornmeal, threw 
some towards the ladder and then handed them nakwakwosis and 
cornmeal, conveying to them a prayer for rain. The Katcinas put the 
nakwakiuosis and meal into a sack and left for another kiva. 

The singing, rattling at the small altar and whistling into the 
bowl went on during all this time, the whistler sitting in the extreme 
southwest corner of the main kiva on the banquette. Lolulomai sat 
down in the southwest corner of the kiva. (In 1893 he participated 
in the ceremony before the large altar, taking the part of the asperger.) 

Koyonainiwa, who had put on his war paraphernalia, except the 
buckskin, repainted hie shield, face, etc. After the Mastop Katcinas 
had left, he handed a crystal to the men, on which they sucked four 
times and held it to their hearts. He also bit off pieces of roots, 
chewed them and spat on the shield before repainting it. In one 



46 Field Columbian Museum — Anthropology, Vol. III. 

hand he held a white corn ear (to which was fastened a corn-husk ' 
packet) and the six old eagle wing feathers used in his war ceremony. 

The two Kwakwantu still sat in the same position, one on each 
side of the ladder. Most of the men (except the leaders) sat on the 
elevated portion of the kiva. 

The four messengers who had taken the hihikwispi to the spring 
now returned, and were hailed with '■^KivakivaV (thanks). The Mast op 
Katcina, having left \.\\g. PonoviMw^.^ went to all the other participating 
kivas, going through the same performance and receiving the same 
prayer offerings as at the Poiwvi. When they had made the round 
they went to a shrine called the Masski (House of Massazvi/), about a 
mile north and half way down the mesa. 

It was now getting well toward sundown, and priests from other 
kivas began to bring in their green and black baJios on trays to the 
Ponovi kiva, there to be placed near the altar. It was about a cjuarter 
past 4 o'clock when the singing at the small altar ceased. Some one* 
handed Koyonainiwa a cigarette, which he smoked. The men at the 
small altar also smoked, and now the whistling, which had been kept 
up incessantly all day, ceased. After the smoking Yeshiwa rubbed 
his hands in cornmeal, kept a little in the left hand, put his tiponi 
into it, stepped to the north side of the four empty trays, waved the 
tiponi toward the southeast and then prayed, to which all responded 
by saying '•'■KwakuHii''' (thanks). The meal from his hand he sprinkled 
on the hahos. Koyonainiwa now disrobed. Kwakwantu left, express- 
ing a "good wish" before ascending the ladder. All spat on their 
hands, rubbed their bodies and some left the kiva. Several of the 
leaders were still smoking, and trays with bahos were still being 
handed in. 

In the evening Koyonainiwa's war ceremon}' again took place. 
This was observed in 1894 only, and the following is quoted from the 
junior author's notes of that year: "Koyonainiwa, war chief, got 
ready the stones and some water, and was then painted. A part of 
his face was slightly blackened and t\iQ Pookoti marks were made on the 
various parts of his body. In dressing him the one who assisted him 
waved each article from the six cardinal points towards him before 
handing them to him. There were about forty men and two women 
in the kiva. When Koyonainiwa was ready all went out for a moment. 
On their return they grouped themselves around Koyonainiwa's medi- 
cine bowl, and Lolulomai, his brother Shokhunyoma, Talaskwaptiwa 
and another man took seats around the small altar. One man sat 



*In 1893 it was Kuktiwa, in 1899 TaWssyamtiwa. 



Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 47 

near the fireplace. The men at Koyonainiwa's altar smoked first, the 
details of which, however, were not noted. Lolulomai handed to 
each of the three men at the small altar what seemed to be a little 
cornmeal, and put something into their mouths, he also taking some. 
Koyonainiwa now sprinkled a meal road to the east side of the ladder 
and back again. Tanakweima handed a cigarette to Talaskwaptiwa 
and the four men at the smaller altar smoked, Koyonainiwa, I think, 
too. The latter then gave a signal and the singing at both altars 
commenced, accompanied by vigorous rattling at the small altar, 
but the songs of the two crowds differed. During the first song 
Koyonainiwa made the four meal lines on the four sides of the kiva, 
then threw a little meal to the ceiling four times over his medicine 
tray. At the small altars the two chiefs threw something from a corn- 
husk into the medicine bowl, I believe talassi (corn pollen). Another 
song was intoned by the crowd, Koyonainiwa screamed into the medi- 
cine tray occasionally and then asperged. 

" Second Song. By the crowd. (Those at the small altar were, so 
it seemed, singing the same song over and over again.) Tanak- 
yeshtiwa rubbed a little wet clay on the back and breast. of all pres- 
ent, himself last. 

" Third Song. Tobehoj'oma handed the big cloud blower to Koy- 
onainiwa, who blew smoke over his medicine tray and then went up 
the ladder and spat some honey through the hatchway. 

^'Fourth Song. Koyonainiwa stood on the north side of the medi- 
cine tray, holding the shield in the left, a small bunch of black feath- 
ers in the right hand. Tanakyeshtiwa, sitting on south side of the 
tray, had the two inashaata in his hands and threatened to stab Koy- 
onainiwa, who pretended to defend himself with the shield. The 
song grew wilder and wilder. Finally both stooped down and Koy- 
onainiwa beat the floor with the rim of the shield, while all yelled 
very loudly, which was evidently the war cry. This they did six 
times; then all were silent, the four at the small altar continuing to 
sing. The tobacco chief lighted the cigarette. 

^' Fifth Song. While this song was intoned, Koyonainwa and some 
af the leaders smoked. At the end of this song the four at the small 
Itar put down their rattles, the tobacco chief handed another cigar- 
tte to Koyonainiwa another to the four men, and all (as nearly as I 
:ould see) smoked.* Koyonainiwa then uttered a prayer, to which all 
responded by '■'■kwak^vai.'' The stones in the medicine tray were then 
:horoughly mixed and each one sucked on them. Shokhunyoma 

*The light in the kiva being very poor, some of the details were probably unobserved, but as 
o Koy6nainiwa's ceremony there is no doubt of its being the same as described elsewhere. 



Pl. XXVI. QooQOQLOM Mask. 



Front view. The drawing probably represents in a conventionalized form a 
growing cornstalk. The skins of almost any kind of birds are worn on top of the 
mask. 



FIELD COLUMBIAN MUSEUM 



ANTHROPOLOGY, PL. XXVI. 




QoOQOQLOM Mask. 



Pl. XXVII. Mask of the Katcinmana, 



Mask of the Katcinmana, that accompanies the Qooqoqlom Katcina. The 
face of the mask is yellow with red, black and green borders. The main part is 
covered with red horsehair ; to the base are attached bunches of chiro (Otocorys 
Alpestris) tail feathers, sometimes also those of the nuwatochi (unidentified). 



FIELD COLUMBIAN MUSEUM, 



ANTHROPOLOGY, PL. XXV 




Mask of the Katcinmana. 



Mak. 1901. The Oraibi Soval Ceremony — Dorsey. 49 

ber of the men sat on the elevated part of the kiva, the rest were in 
front of the altar, where, in the front row, now sat the following men: 
Talaskwaptiwa, Sikamoniwa, Y^shiwa, Lomanka and Tanakyeshtiwa. 

West of the fireplace lay some cigarettes and a cloud blower. 
For a few minutes the men indulged in silent smoking. At about 11 
o'clock Talahoyoma (in 1894 Lolulomai) put on a kilt, sash, woko- 
kwawa, beads, nakiva, bells on the left leg, and arm-bands on both 
arms with buckskin fringes; his arms, hands, feet, lower legs, shoul- 
ders, back and a ring over the abdomen and one over the knees were 
daubed white. He took some cornmeal and went out.* He may 
be termed the Hawk Man, as he evidently represented, and is called 
by the priests, a hawk. Outside he sprinkled a meal line toward the 
kiva hatchway from the north, west, south, east and southwest, and 
then one from the kiva toward the southeast for about twelve or fif- 
teen feet. Taking a position on the farther end of this line he 
screeched with the bone whistle mentioned before (imitating a hawk), 
i and was answered from the kiva by Talaskwaptiwa with a similar 
whistle. Coming closer "to the kiva " he screeched, and was answered 
again, the women saying, "y//«vrt;a" (come in). He then threw the four 
meal balls into the kiva, where they dropped east of the fireplace, 
the women saying '■'-Askwali''' (thanks) each time. Here Nacinonsi sat 
down on the fioor close to the banquette. He then came in, squatted 
down at the east side of the ladder, having one of the mashaata in 
each hand. Here he screeched again several times and was answered 
with a rattle by Talaskwaptiwa. All then commenced to sing, Tal- 
ahoyoma waving the mashaata vigorously backward and forward, first 
to the north, then in a few minutes to the west, a few minutes later 
to the south and finally to the east, every once in a while screeching. 
Before changing to a new cardinal point he turned to the audience 
for a few minutes, holding both hands half way up, but without mov- 
ing them, and always remaining in a squatting position, resembling 
that of a bird. 

Another song. Talahoyoma screeched, got up, stepped down in 
the main part of the kiva, worked his way in a slow-stepping dance 
along the three meal lines, going around the tokwis and back to Tal- 
askwaptiwa, where he laid the mashaata on the floor and left the 
kiva, the women saying ^'Askwali.'' The singing stopped. 

In a few minutes he returned, got four new balls| and sprinkled 
the meal lines outside as before. An old tray was in the meanwhile 

*ralilhoyoma acted here for the first time in this capacity; he is to be Lolulomai's successor as 
Soyal Priest, and has lately been initiated into the varions performances in different ceremonies. 

t It was not observed who made them, but very likely Yeshiwa, who had prepared them in 
the 1894 ceremony. 



50 Field Columbian Museum — Anthropology, Vol. III. 

placed at the north end of the diagonal meal line and the two ?naslia- 
ata by its sides. Again screeching way off, Talaskwaptiwa answering 
with his bone whistle and the women saying " Yituyaa'' (come in). 
Screeching nearer by, and the same answer; then he threw down the 
balls, again "■ AskwalV by the women, whereupon he came in, 
sprinkled a little meal on tray, mashaata and the diagonal line (in '94 
Lolulomai also sprinkled meal on Koyonainiwa's paraphernalia), squat- 
ted down, screeched, waved the mashaata as before, got up to dance 
and another song was then commenced to which he stepped time, 
waving the niasliaata up and down in unison with the rattling and the 
music, every once in a while ejecting screeching sounds. Thus he 
slowly followed the line from Talaskwaptiwa southward. Reaching 
the tokwi at the terminus of the meal line, he jumped over it eastward 
then back westward, then again eastward, and then followed slowly 
the line eastward. Reaching the east tokwi, he jumped over it east, 
back west and again eastward. Then he worked his way back to the 
starting point near Talaskwaptiwa, when the song stopped and the 
women said '' Ask-<vali.'" Talahoyoma again screeched, waved his hands 
as when a bird attempts to fly and then another song was struck up, 
to which Talahoyoma kept step, facing the north. Turned south, 
screeched, waved his hand and turned north again and danced as 
before. Turned south again, screeched, waved his hands as before, 
and with a sweeping downward motion of both hands picked up the 
jnashaata on the east side of the tray, turned north again and then south 
as before, and grasped with the same downward motion the other 
mashaata; turned north again, danced, turned south, waved his hands 
again, turned north as before, then south again, screeched, waved 
his hands, turned north again, then south and then picked up with 
both hands the old tray, turning quickly to the north. Again to the 
south he whirls the right hand mashaata upward and around, then 
after a silent period of dancing he turned north again. This lattei 
he did four times, twirling the mashaata once the first, twice the sec: 
ond, three times the third and four times the fourth time, putting 
down the tray the fourth time. The two mashaata he thrust within 
his belt in front. (See PI. XIV.) Some one had about this time 
quietly placed a bow on the west, an arrow on the east side of the 
tray. 

In a little while he screeched again, flopped his empty hands up 
and down and turned northward. Repeated that and then grasped 
with his left hand the bow lying before him. Singing was going on 
all the time to which he stepped time in a very rapid trampling 
manner. Turning southward again he waved his hands as before and 



Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 51 

with a sweeping downward motion now picked up the arrow with his 
right hand, but again, ^s with the bow, not with the first downward 
sweep of the hand but with the second or third. Turned north 
again, screeched and pretended to shoot with the bow and 
arrow pointing northward as if ready to shoot, moving the 
bow and arrow upward and downward. (See PI. XIV.) Then 
he enacted the same performance west, south and eastward, 
always stepping quickly to the time of the music. Finally turning 
southward, he screeched, stooped down, put the bow and arrow 
from behind between his feet, grasped them both with his left hand 
and put them on the floor. Then he took the two mashaata from 
his belt and did the same with them, whereupon the song stopped. 
Talahoyoma left the kiva and Loliilomai, who in the meanwhile had 
dressed up in the same manner, followed with four meal balls. Tala- 
hoyoma returned and took a seat on the elevated part of the kiva. 
Some one (in '94 Tanakyeshtiwa) removed the tokiuis. Lolulomainow 
threw down the four balls, the women saying "■ Askwali.'' Lolulomai 
entered, threw a little meal on the mashaata, picked them up, 
screeched, and then assuming a squatting position about in the 
middle of the kiva on the diagonal meal line, first waved them towards 
the sand hill in the southeast corner of the kiva, intently looking in 
that direction. Nacinonsi now stepped behind Lolulomai, who got up 
and the two danced or rather stepped very slowly awhile around in a 
circle, every once in a while advancing forward and retreating with a 
rapid shuffling step, Nacinonsi always keeping close to Lolulomai's 
heels and waving a corn ear to the time of the music. Lolulomai 
screeched at intervals and waved the masJiaata up and down, the slow 
and fast stepping changing about. Occasionally he would forcibly 
bring his arms downward with a sweeping motion. Once or twice he 
held \\\& mashaata \.o his head, breast, folded them both over his hips as 
if to imitate the folding of wings by a bird, the Soxalmana imitating 
nearly every motion with her corn ear; while dancing they described an 
irregular square. Another short, rapid stepping, and then the Soxal- 
mana sat down in a few minutes; Lolulomai stopped too, laying the 
tfiashaata on the floor. (It was now midnight.) 

Ninth Day, 12:01 a. m., Tikivc (Dancing Day.) 
In a few minutes Lolulomai squatted down, picked up i\\& masha- 
ata again and then another song was intoned. Waving the mashaata 
toward the sand pile in tlie southeast corner he stepped towards it 
(in a squatting position), setting the points of the mashaata on the 
floor occasionally as if walking with them. When he reached the 



52 Field Columbian Museum — Anthropology, Vol. III. 

sand pile, he forcibly thnist them into it, waved his hands up and 
down, took them out again, then danced back in the same manner in 
the northwest direction. Then he turned and worked his way in the 
same manner towards Nacinonsi (in '94 Puniianomsi, his sister), squat- 
ted down before her, holding the points of the mashaata on the floor, 
then he waved them slowly upward to each side of her head. Then 
he worked his way back to the sand pile in the same manner, but this 
time not thrusting the mashaata into it. Returning to Nacinonsi, he 
went through the same performance there, never changing his squat- 
ting position. This he repeated two times more, four times in all. 
After the fourth time he danced to the center of the kiva, where he 
waved the two mashaata vigorously toward the sand pile a few times, 
whereupon the song stopped, some saying " Kivakwai,'''' thanks. 

Some one now handed a live coal to Tobehoyoma, who lit the cloud 
blower {omaiotapi). Lolulomai, still squatting on the floor, screeched, 
and at once another song was commenced; he worked his way slowly 
again in the same squatting position towards the sand pile, waving 
the mashaata toward it and occasionally screeching; having made his 
way back in the same way he stopped in the middle of the kiva, the 
women saying " Askiaali.'" He then squattea on his toes, holding the 
mashaata on the floor, but with his thumbs downward; the song had 
ceased and while all were silent Tobehoyoma lit the cloud blower and 
blew smoke into Lolulomai's right hand, handing back the pipe. 
Lolulomai screeched again ; Nacinonsi stepped behind him, the rattling 
began and another song was commenced. The two slowly 
stepped towards the west side of the ladder, Lolulomai occasionally 
screeching and waving the mashaata up and down. Nacinonsi carried 
her corn ear and an empty tray. When the two had reached the ladder 
they left the kiva. Punnanomsi followed, also Yeshiwa with a tra}^ 
All went into Talaskwaptiwa's (Punnanomsi's husband) house. It was 
now about 12:30 a. m. and there was a recess, during which some 
smoking was done in the kiva, in which Lolulomai soon participated. 

In Talaskwaptiwa's house Yeshiwa and Nacinonsi were dressed up 
ceremonially: Nacinonsi -was dressed in the embroidered ceremonial 
blanket (toihi), which was arranged in the form of a dress, held in 
place by a tookokwawa (knotted belt). Over this she wore a man's Kat- 
cina kilt [pitkuna), the two upper corners of which were tied together j 
over the left shoulder. Around the neck she had numerous strands 
of beads, and on the wrists she wore strands of yarn. Yeshiwa was 
daubed and dressed in the same manner as the four messengers had] 
been on the previous afternoon, but with a number of small brass! 
bells on the legs. At about 1:15 a. m. Shokhunyoma, Sikamoniwa, 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXVIII. 




Screen Representing muyinwu. 



Pl. XXVIII. Screen Representing Muyinwu. 



Kihu (house), a screen, used during the night of the eighth day of the Soyal 
ceremony. The figure in the center represents Muyinwu, the god of germination. 
He holds in his right hand a growing cornstalk, in his left a monkoho and 
monwikiiru. Over his head are symbols of clouds with falling rain and rays of 
lightning. The black circles, that are suspended from the latter, represent 
feathers, as do also those that run down from the monkoho. Under the corn- 
stalk is the symbol of the moon, on the other side that of the sun. The semi- 
circles on top are covered with cotton, to both sides are fastened four artificial 
blossoms, to the lower part watermelon, muskmelon, squash, cotton, pumpkin 
and other seeds and different kinds of corn. The eagle feathers below and red 
horsehair on tlie sides and base represent the rays of the sun. 



Mar. lyoi. The Oraibi Soyai, Ceremony — Dorsey. 53 

Tanakveima''' and Lomankwa took their inonkohos and some baJios and 
went from the kiva to Talasswaptiwa's house; Koyonainiwa also went, 
but he had no inonkoho. Here they deposited some bahos in a shrine 
under the ladder leading into the room in which Yeshiwa and the 
women were putting on their ceremonial costumes. The four men 
sat down on the north wall of the house. Puniianomsi and Nacinonsi, 
her daughter-in-law, arrayed as described, sat near the fireplace. Ydsh- 
iwa and Lolulomai's sons, who had assisted in arranging the beads, 
costumes, etc., of the two, sat on the west wall. Koyonainiwa now 
made a short speech, whereupon the five men went out but waited 
for two menf [Kioakiuantiis) who were taking in a large painted 
screen of buckskin stretched over a frame. (See PI. XXVIII. ) The 
five then went in and Yeshiwa and Nacinonsi came out of the house 
and waited at the north side of the kiva, Ydshiwa holding cornmeal, 
four meal balls and the two mashaata. The picture was put up north of 
the fireplace. Then the screeching commenced again outside and 
was answered by the same sound from within; the meal balls were 
thrown in as before, whereupon Ydshiwa and Nacinonsi came in. 
Y6shiwa sat down east of the ladder, the two Kwakia'antus sitting on 
the west side. Ydshiwa then stepped forward, squatted down, 
screeched, waved the same two masJiaata that Lolulomai had used^ 
Nacinonsi following him, but standing. Both slowly worked th^ir way 
around the picture. The five men had meanwhile returned from the 
house to the kiva and sat down on the east side of the elevated part 
of the kiva. When the two had danced around the picture, Loliilomai 
handed a tray with two corn ears, some cornmeal and some feather 
bahos to Shokhunyoma, who prayed over it. Then the other four 
men sitting by Shokhunyoma's side did the same. Cigarettes had 
meanwhile been handed to Yeshiwa, the two Kwakwantus, some one 
in the bac^ part of the kiva, and to the five men on the elevated 
portion of the kiva, and all smoked. Tob^hoyoma took the cloud 
blower and blew smoke against the back of the picture. Shokhunyoma 
then took the tray and corn ear, after he and the other four men had 
prayed over them, stooped down before the picture and scraped with 
the corn ear all the seeds from the picture into the tray, and also ran 
the corn ear over the artificial blossoms on the two edges of the 
screen from above downward, as if scraping them also. He then 
stood up and holding his monkoho in his left, the tray in both hands, 

* In later ceremonies Taldssyamtiwa, Tanakveima having died. 

t In 1899 and 1900 Tanakyeslitiwa and another man got the screen and as thev wore cos- 
tumes about like the Kwakwantus and it was night, it is possible that I mistook Tandkyesht'iwa 
and his companion at that time for the two Kwakwantus, the four going into the kiva at about the 
same time. 



54 Field Columbian Museum — Anthropology, Vol. III. 

uttered a prayer. Yeshiwa and Nacinonsi then left the kiva; the pic- 
ture was taken out by Tanakyeshtiwa, Puniianomsi followed, and then 
the two Ktvakwantus, after expressing a good wish and blessing at 
the foot of the ladder, also left the kiva. 

Lolulomai took the tray from Shokhunyoma and placed it near the 
altar, Shokhunyoma first picking up every grain and also the cornmeal 
from the floor that had dropped while scraping the seeds from the 
screen. Tob^hoyoma replaced the tokwis, etc., on the small altar, and 
a short recess followed, during which Yeshiwa and Nacinonsi took off 
their ceremonial costumes in Talaskwaptiwa's house. Tanakyeshtiwa 
dismantled the screen in the Wikolapi kiva and considerable smoking 
was indulged in in the Ponovi kiva. It was now about half-past two 
o'clock in the morning. It was noticed that in various kivas dancing 
and singing was going on but entirely unceremonially; they were evi- 
dently practicing for future Katcina dances. When the Ponovi Vwz. 
was entered again, Tanakyeshtiwa who had prepared and handled the 
picture, had also come in and at once took off his costume, hair, 
feather, etc. The picture had been made by Tanakyeshtiwa in the 
Wikolapi kiva during the previous eighth day, where just now also 
four young men painted and dressed up again, and where also the 
Star priest (Talaskwaptiwa), who soon was to appear, was now 
getting ready. 

At about 2:45 A. M. Koyonainiwa again put on his war attire, took 
a medicine bowl and went over to the Wikolapi kiva, where he 
sprinkled the Star priest, who was in the northwest corner of the 
kiva surrounded by a number of young men who had there been 
painted and costumed. Koyonainiwa at once returned to the Ponovi, 
being preceded by the young men and by Y6shiwa, who was dressed 
in a white robe {oivd), and who was sprinkling cornmeal before 
Koyonainiwa and the Star priest when going over to the Ponovi kiva. 
Arriving near the kiva, Koyonainiwa and the Star priest halted until 
Yeshiwa had sprinkled the six meal lines towards the kiva, all of which 
was simply a repetition of what had been done before and has already ;i 
been described. As soon as Yeshiwa had entered the kiva, Koyon- 
ainiwa also entered, being followed by the Star priest. In the kiva 
all were standing. The principal act of the whole ceremony was 
about to be performed. Koyonainiwa had taken a position west of 
the ladder and asperged from the medicine bowl. On the west ban- 
quette some one was beating a drum, but in a muffled tone. Around 
the drum were standing the men who had dressed up in the Wikolapi 
kiva. The Star priest at once began to dance backward and for- 
ward east of the fireplace, keeping step to the beating of the drum, 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXIX. 




SoYAL Altars, Etc. 



Pl. XXIX. SoYAL Altars, Etc. 



The Soyal altars, screen, Star priest and Pookon, as reproduced in the 
Field Columbian Museum. The illustration shows the Star priest in the act of 
twirling the sun symbol, which is probably the climax of the whole ceremony. 
During this performance he is sprinkled with sacred water from a medicine bowl 
by the Pookon (war god), who is represented by the Kalehtaka^ Koyonainiwa, the 
leader of the war ceremonies. 



Mar. igoi. The Oraiki Soyai. Ceremony — Dorsey. 55 

accompanying himself by rapid talking (rather half singing, half 
talking). He had in his right hand a long crook to the middle of 
which was fastened a black corn ear, in the left seven corn ears, a 
nionko/io and a monwikurti. His costume (see PI. XXIX) consisted of 
the usual Katcina kilt and sash, a woman's sash, ankle bands, a turtle 
rattle on each leg, green arm-bands, a fox skin, and numerous strands 
of beads around the neck, but he had on no moccasins. The head-dress 
consisted of a frame made of leather bands to the front of which was 
attached the figure of a four-pointed star, and to the sides an artificial 
blossom of the same kind as those on the large altar and on the screen. 
The body was not painted, except with lines of small white dots, which 
ran from the point of the big toes upward along the front part of the 
legs, also from the heels over the calves of the legs, and finally from 
the thumb along the front side of the arms to the shoulders and down 
to the nipples, and from the hand along the outside of the arms to 
the shoulders and down on each side of the back. Shokhunyoma stood 
west of the fireplace holding a baho and a meal tray and occasionally 
sprinkled meal towards the priest. To his left stood Y^shiwa 
dressed in the white oiva, his face painted white. All at once the 
Star priest made a leap towards Shokhunyoma, handed him the crook, 
nionkolio and corn ears and received from Yc'shiwa a sun symbol, 
which the latter had brought from the Wikolapi kiva and which he 
had held concealed under the owa, and which was fastened to a stick. 
This the priest,* now acting as Sun priest, took, holding the stick 
in both hands, shook it, and then, while dancing north of the fireplace 
sideways from east to west, and west to east, twirled the sun symbol 
very fast in the same directions, symbolizing the going and coming of 
the sun. Some one screamed, but who, it was not ascertained. 
Soon a song was intoned again, the drum now beating a little louder 
than before. Koyonainiwa all the time asperged the Sun priest, 
Katcina. When the latter stopped, Shokhunyoma waved the crook up 
and down, accompanied occasionally by some one screaming. The 
song was about Loloekon, the mythical plumed water serpent. The 
dancing and jumping of the Sun priest, was varied and extremely 
picturesque. 

When the song ceased the Sun priest jumped toward Shokhun- 
yoma, who, it seemed, gave him his baho. The latter and Ydshiwa 
then went over to the WikolapiVxN?^, Koyonainiwa accompanying them 
to the top of the Ponovi kiva, when he re-entered and disrobed; 
Y(^shiwa and the Sun priest disrobed in the Wikolapi kiva. It was 



For pictures of the Star priest as he appears in the Wowochim ceremony see PL XXIX. 



56 Field Columbian Museum — Anthropolocy, Vol. III. 

now 3:15 A. M. Yeshiwa took something back to the Ponovi kiva, 
probably a rattle, and another object which could not be identified. 
Here the crook, monko/io, morrankuru and corn that Shokhunyoma had 
received from the Star priest were lying north of the fireplace, and 
several of the leaders were smoking over these objects. The Wikolapi 
kiva now sent a young man, dressed in a kilt, to the Ponovi for their 
tray with bahos that had been taken there in the previous afternoon. 
As soon as he got this, the Tao and Hano kivas sent for theirs also, 
and then all the rest that had taken all their /;a>^^;.5- there. These trays 
were placed north of the fireplace in their respective kivas and then 
smoked over. A messenger was then sent from each kiva to Taiuaki 
(Sun house), a shrine on a mesa about three miles southeast of 
Oraibi, with a haho and naku>aku<osi from eVery man of each kiva. 
The messenger from the Ponovi kiva took with him, besides a great 
many bahos, the four small cakes, two wheels, two cylinders,* one 
small crook, one long and one short baJio, and with the green grass 
from the altar, all to be deposited on the sun shrine. He left at about 
4 o'clock A. M. 

Shokhunyoma, Lomankwa and Koyonainiwa then got ready for an 
expedition, putting on blankets, as the night was cold. Shokhunyoma 
took a monkoho and a small crook from the altar with a piiJitavi (road 
marker) about twelve or fifteen feet long. This crook was one of the 
two that had been standing on the sand" field in front of the altar. 
Lomankwa also took ■a.monkoho, Koyonainiwa a stick, and all took some 
cornmeal. They left the village on the east side, following the trail 
about half way down the mesa, where Koyonainiwa dug first a hole 
about two and a half feet deep and about five inches in diameter, and 
then leading from it in a southeasterly direction a trench about eight 
inches deep and about as long as the piihtavi. Shokhunyoma then put 
some meal in the hole and trench, and placed the little crook into the 
hole and, while Koyonainiwa held it there, stretched the //////rtz'/ along 
the trench. All sprinkled meal on it and the earth was replaced. 
■ All then walked along the covered piihtavi and returned to the kiva.f 
When we arrived there the Wikolapi people were just going into the 
kiva. All had their hair loose, some had kilts on, some only breech 
cloths, none sashes, and all were naked. They were sprinkled with 
meal by several men and then danced like Katcinas, evidently practic- 
ing; the first one had the naisi. At the second dance the singing was 
accompanied by the rubbing of a corrugated stick on a gourd drum. 

*These wheels {nSlla) and cylinders (qd>jotki) were observed in the 1897 ceremony only, but 
undoubtedly were present in the other years also. 

tA similar performance has been observed at the same place in other ceremonies. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXX. 




SOYAL BaHOS. 



Pl. XXX. SOYAL BAHOS. 



a. Field of Soyal bahos in position on the morning of the ninth day. 

b. Soyal bahos as appearing m the afternoon of the ninth day after the 
children of the village have partly destroyed them. 



Mar. igoi. The Oraibi Soyal Ceremony — Dorsey. 57 

When these had left the kiva the people from the Hano kiva came and 
performed, whereupon those from the other participating kivas fol- 
lowed, one after the other, in the different kivas. 

Towards morning the men from the different kivas carry all their 
bahos to their houses and soon after the inmates arise, and consider- 
ably before sunrise the whole village is astir and getting ready for 
the planting and depositing of the Soyal bahos. Just at sunrise the 
inhabitants emerge from the houses and streets, the women, many of 
them robed in the aitic, and the children carrying hands and armsful 
of ba/tos to the east edge of the mesa, where these bahos, numbering 
many hundreds, are being thrust into the ground (see PI. XXX). 
Those belonging to the Sand clan plant theirs about fifteen yards 
farther to the southeast, all in one bunch. This place is called 
Awatobi (Bow height), because this clan is said to have come from 
Awafobi (now a ruin), about thirt)- miles east of Oraibi. A similar but 
larger group may be seen south of the village at a place called Tcobki 
(Antelope house or shrine), where may be seen such trophies of the 
chase as the heads of antelopes, deer, wild cat, etc. The bahos found 
in this latter group are taken there by boys and men only. Almost 
all the makbahos (hunt bahos) are deposited here; occasionally some 
small boy, who goes with his mother, will plant his at the main baho 
field.* Bahos and nakwaktvosis are now being offered in many various 
ways. They are placed in the houses, tied to the ladders to prevent 
accident, placed in the chicken houses "that the hens may lay eggs," 
into the beef and sheep corrals, and tied to horses' tails, dogs', goats' 
and sheeps' necks, etc., "for increase;" tied to the peach trees as 
prayer for large crops, deposited in springs for an abundant water 
supply, and disposed of in many similar ways. One man came even 
running to the mission and tied a few nakwakwosis to the missionary's 
watch, which was hanging on the wall, and which the Hopi consider 
as a symbol of the sun, also calling it tawa (sun). In the Ponovi 
kiva Shokhunyoma and others of the leaders are, in the meanwhile, 

*The bahos deposited at these three places are of three kinds as far as their obiect or purpose 
is concerned. First, the bent bahos or ndldshoya. These are made for little boys by their fath- 
ers, it being their first baho, as a wish that the boy may thrive, be happy and live long. The sec- 
ond kind are the so-called makbaho (hunting bahos) which men make for themselves and for others 
as a wisli or prayer for good luck in the chase. These consist of nakwakwosis tied to a stem of 
grass, various kinds of grass being used. The feathers are also of man)' diffeient kinds, but no 
turkey feathers are used. The tliird class, and by far the largest quantity, are offerings for the 
dead. A nakwak-wosi is generally made for one deceased, and these nakwakwosis are fastened to 
long sticks. The Hopi say the dead come afterward from the "Masski" (skeleton house) and each 
one gets his nakwak-wosi, or rather the soul of it, and if any one finds that for him no offering has 
been made he is unhappy. The short double bahos (double green, double black or green and 
black) are said to be made for the dead in general, who are believed to reciprocate the kindness by 
sending the Hopi good crops of corn, watermelons, squashes, etc. Some claim that these bahos 
are, on this occasion, as usual, made for the cloud deities. 



58 Field Columbian Museum — Anthropology, Vol. III. 

busy dismantling the altars and tying the paraphernalia in bundles, 
to be put away the following evening. 

In the forenoon of the eighth or ninth day the masks of the 
Qiioqdqloin Katcinas were prepared, and in the afternoon they came to 
the village, generally, about fifteen or twenty males and about five to 
seven females {inanas). The men are all dressed in some kind of 
American clothes, but formerly they were dressed in native costumes. 
(See Pis. XXXI, XXXII, XXXIII and XXXIV.) The manas are the 
same that perform with the Hamis Katcinas. They have a yellow 
mask with red horse hair over it. 

The Qooqdqlom Katcinas are the first of which more than one 
appear, having been preceded by only the single Soyal Katcina, which 
appeared the day after the Wouuichim celebration. So the Qdoqoqhhn 
are really the Katcinas that open the Katcina season. They go to every 
kiva and one of them rubs some cornmeal on the four sides of the 
hatchway, which they call "opening the kivas." (See PI. XXXIII b.') 
They make the round of the kivas that have partaken in the Soyal 
ceremony, and also dance in various parts of the village, and leave 
toward the evening. During the dance the chief priest of the Powamu 
fraternity constantly goes around the dancers, sprinkling them with 
cornmeal. 

THE FOUR DAYS AFTER THE CEREMONY. 

After the ninth day three days are spent in rabbit hunting. The 
rabbits that are caught are brought into the various kivas, placed 
north of the fireplace, a little meal sprinkled on them and in the even- 
ing taken home and prepared for the feast in the kiva on the fourth 
day. The men still sleep in the kivas but eat in their homes. 

On the fourth day a great deal of baking and cooking was done 
in the village. At about 2 p. m. the men in the PonoviV\\2. dressed up 
again, the hands, feet and shoulders, breast, back and face being 
daubed with white kaolin. All put on the usual ceremonial kilt and 
sash. Small trays of wotaka (mush), consisting of white cornmeal 
boiled in water, but unseasoned, were brought in, and also a roasted 
rabbit, which was standing in the pot. The place before the Soyal- 
mana' s house had been swept. Two large tubs, filled with water, had 
been piaced on the roof of the first story, one on each side of the, 
door leading into the second story. Big trays filled with comiwiki, 
(cornmeal, tied up in cornhusks and steamed), were standing in the 
house. 

At about 3 ]•. M. the men from the Ponovi kiva came out and 
formed in line (see PI. XXXV a) outside the kiva; first Tanakyeshiwa, 



Pl. XXXI. QoOQOQLOM Katcinas. 



The QooqoqlQm Katcinas dancing on the plaza. The manas hold trays con- 
taining watermelon, muskmelon, cotton, squash and other seeds and various kinds 
of corn. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXXI. 




^f 1^ 4«J^ 




QOOQOQLOM KaTCINAS. 



Pl. XXXII. QOOQOQLOM Katcinas. 



a. The Qooqoqlom Katcinas dancing on the plaza. The manas are behind 
them. They frequently turn face about when dancing, so that the manas are part 
of the time in front, and part of the time behind. 

b. Same as above. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXXII. 




QOOQOQLOM KaTCINAS. 



W. XXXIII. g6o(o6ot(^M Kaicinas. 



(I. (,>r)0(|(K|l(">in KaUinas aniviujj; at Ihc villajjjc in llu- altcrmxm of tlio iiintii 
tl;iv- It is \\\v only Katcin.i that is now always dressed in Anicriran clothes. 
I'.vi-ry KatciiKV holds in the ri^ht hand a fx*»ii'd rattle, in the left a bag with corn- 
meal and a how with arrows. To the point of one of the latter is fastened a small 
piece oi rahlut sUin. Some of the Katcinas carry presents (/'///, watermelons, 
corn, etc.). 

/'. A (.)()0(|o(iir>m Katcina rubbing cornmeal to the four sides of the kiva, by 
which the kivas are said U) be "«)penetl" again lor the Katcinas, none of which 
liave appeared since the last Farewell Katcina ceremony. After the Soyal cere- 
mony is over Kaicinas appear in i^ire.it variety and large numlicrs for about six 
months. 



FIELO OOLUMHIAN MUStUM. AN I H IJOI'Ol dUY, I'L. WMll. 




QfiOQ6gLflM Kauinas. 



Pl. XXXIV. TiHus (Dolls) of Katcinas, which Appear on the Ninth Day of the 

SoYAL Ceremony. 



a. Tihu (doll) of the Qooqoqlom Katcinmana. 

b. Tihu (doll) of the Qooqoqlom Katcina. 

c. Tihu (doll) of the Mastop Katcina. 



Pl. XXXV. SoYAL Priests Going to House of Soyalmana. 



a. The Soyal priests going from the Ponovi kiva to the house of the Soyal- 
mana, each one carrying a small tray with patdpha or votaka, a mush prepared 
of cornmeal and water. 

b. Same as above ; ascending to the house of the Soyalmana, who is seen at 
the head of the steps receiving the priests. From the two tubs the priests are 
later drenched by four maidens. 



FIELD COLUMBIAN MUSEUf 



ANTHROPOLOGY, PL. XXXV. 




SOYAL PRIESTS GoiNG TO THE HoUSE OF SOYALMANA. 



Pl. XXXVI. SoYAL Priests. 



Soyal priests throwing presents to the spectators from the Soyalmana's house, 
after having deposited the rabbit and the mush, as well as their paraphernalia, m 
the house of the mana. 



Pl. XXXVII. Spectators— Women Struggling for a Melon. 



a. Spectators on the roofs and street near the Soyaimana s house, waiting 
for presents to be thrown to them by the Soyal priests. 

b. Women attempting to wrest a watermelon from a Soyal priest who is on 
his way to the kiva from the Soyalmana's house. 



FIELD COLUMBIAN MUSEUM. 



ANTHROPOLOGY, PL. XXXVII. 




Spectators — Women Struggling for a Melon. 



Mar. 1901. The Oraibi Soyal Ceremony — Dorsey. 59 

carrying the pot with the rabbit. All the other men had in their right 
hand one of the small trays with ivotaka.'^ They went slowly over to 
the aforesaid house, ascended the steps of the first story and entered 
the room on the second floor, where they were received by the Soyal- 
mana (see PI. XXXV b) and a few of her immediate friends and rela- 
tives, and where the rabbit was given to the Soyalmana, who feasts on 
it afterwards with her friends who have assisted her in preparing the 
comiwiki and other presents thrown out by the men. 

The men then took off the kilt and sash and began to throw cotni- 
7i>iki, squashes, and watermelons and other articles of food from the 
roof of the first story among the spectators and neighboring houses. 
(See Pis. XXXVI and XXXVII.) While they did this four girls kept 
throwing water on them, with four old Havasupai trays, from the 
tubs, until their paint had been thoroughly washed off, and one after 
the other rushed over to the Potiovi kiva, where a good fire was burn- 
ing. A feast in which rabbit meat played a conspicuous part then 
followed in the various kivas. 

* The men are required to practice the strictest continence, not only during the nine cere- 
monial but also during these four post-festival days. If any one fails to comply with this rule and 
he is found out, one of his clan sisters prepares for him a dish of Sakwawotaka {VAw^-wotaka) made 
of blue cornmeal, and seasoned with salt. Th<' man is compelled to proclaim his own shame by 
carrying the tray in the procession. 



Field Columbian Museum 

Publication 55. 

Anthropological Series. Vol. Ill, No. i. 



THE ORAIBI SOYAL CEREMONY 



BY 



George A. Dorsey, 
Curator, Department of Anthropology, 



AND 



H. R. VOTH, 
Assistant, Department of Anthropology. 

THE STANLEY McCORMICK HOPI EXPEDITION. 




Chicago, U. S. A. 
March, 1901. 



'X 



BB 



1.6. 1 



■34 




^^° >p'^^^ 



■a? ^ 

o o. " » « o ■^ . 

u'o •^.. .^ .^^^1^^ V /^"^ .V 



^ . '^^^ -^^ , \^i^.^" ./'~'"^^. ^^/C^^^' . ^^''-^^ 







'^» ^o-'V- 



,0 





.^^ 



















•^'7 


'^^^i, ' 


O 




.-' 


i-rA 


^^' 


'» 


^O 


1 


fe^ 


° 


>p 


^^. 


"•A 




/ 




• o , 




V ^!»;^'-v c\ ,0^ 1*°' -^ v 





%.^ ^^- ^^/ -^^fe %.^ ^ 





DOQBS BROS. > ' 9 N o 

LIBRARY BINDINC f» 

ST. AUGUSTINE , ^ 

W^^32084 A <^ 



0^ -^ ^.,,.- ^^ 



4 CI 




^\ 




<J> . « o 



